In the wordes immediately going before, wee haue handled the Preface and preparati∣on for for a new attempt: now commeth to be considered and handled the prophecie it selfe, which is the second in number:* wherein wee are to consider two things. First, the en∣trance: secondly, the matter it selfe. In the entrance hee singleth out Balak by his name, and by the name of his father, and stirreth him vp to a reuerent and religious attention. Now, because hee was to speake vnto him in the Name of GOD, he commandeth him to rise vp, as seruants arise when their masters call them, willing him to heare and hearken what hee should say vnto him from the Lord, Note also, that to make him ready to bee taught, and quicke to conceiue, he doubleth the sentence, and cryeth out to haue audi∣ence giuen him. Indeede hee had rather to haue murmured and muttered closely, then vt∣tered openly this blessing, if hee might haue beene at his owne choise, fearing to purchase the Kings displeasure, & to lose both crowns and credite to himselfe: but hee is constrai∣ned to publish and proclaime it aloud in the eares of Balak, and to repeate his words a∣gaine and againe, saying; Rise Balak, & heare: hearken vnto me thou sonne of Zippor.

Touching the substance of the Prophecie, we must obserue that the matter is first hand∣led, and then concluded. In the propounding and handling of the matter, he sheweth, that howsoeuer to pleasure the King, hee would haue cursed the people of God, yet hee is not able to vtter one word against them, but is made against his will, as a cryer to publish, as a witnesse to confirme, and as a messenger to divulge their happinesse, and so to strengthen that which before hee had deliuered and pro∣nounced. But first hee setteth downe the vn∣changeable nature of GOD in his decrees and workes, who is constant, true, and faith∣full Page  945 in performing his will: as if hee should say; At thy commandement (O King) I am come vp hither, thou thoughtest if I changed my place, GOD would also bee changed; but thou art greatly deceiued. For GOD is not a lyer, nor changeable as a man is, he will not alter that which is gone out of his mouth, nor call backe that which hee hath decreed, touching the people of Israel. Yea, Balaam himselfe is heere made an helper and furthe∣rer of Gods prouidence, in publishing as an Herald, the praises of his people, so that seeing hee had receiued a commandement to blesse them, he declareth; that forasmuch as GOD will not alter his purpose, hee is not able to alter and change it, neither to stand and re∣sist the worke and Word of God, although he desired it neuer so earnestly and instantly. So then the summe of this Prophecy is this: The people of Israel continue an happy and blessed people vnder Gods mighty protecti∣on and preseruation,* notwithstanding the di∣uerse and diuellish practices of all their ene∣mies. This truth is further strengthened and confirmed, both from the person of GOD, and from the person of Balaam. To beginne with the former point, hee setteth foorth sun∣dry speciall tokens and testimonies of the fa∣uour of GOD, blessing them both with spi∣rituall blessings in heauenly things, and with temporall blessings in earthly things, In re∣gard of benefits belonging to the life to come and accompanying saluation, hee sheweth di∣uers priuiledges bestowed vpon them, con∣cerning their iustification, sanctification, re∣generation, and comfortable vse of the Word vouchsafed vnto them, Touching their iu∣stification, hee saith; Hee seeth none iniquity in Iacob, and hee beholdeth not transgression in Israel: Whereby hee meaneth not, that they were freed from sinne, (for if wee say, we haue no sinne, we deceiue our selues, and there is no truth in vs) 1. Iohn 1, 8. but that he imputeth it not; he layeth it not to their charge, but he couereth it, and freely forgiueth it. Hee doth not charge them with it, but discharge them from it. Hee seeth their sinnes well enough with the eyes of his knowledge; but because they are couered in Christ,* he will not looke vpon them with the eyes of his iudgment; he beholdeth them, as wel able to discerne them, but not with a purpose to reuenge them. Touching their sanctification, he saith; The Lord his God is with him: not onely with his presence, but with his grace and Spirit of sanctification, For if wee speake of the pre∣sence of his essence and being, hee is with all persons, and filleth all places. This Salomon in his worthy and excellent prayer, 1. King. 8, 27. confesseth to GOD, saying: Is it true indeed that GGD will dwell on the earth? Be∣hold, the heauens, and the heauen of heauens are not able to contain thee: how much more vnable is this house that I haue built? Heereunto accor∣deth the saying of the Prophet Ieremy, Ier. 23.24. Can any hide himselfe in secret places, that I shall not see him, saith the Losd? Doe not I fill heauen and earth saith the Lord? How then is this made a speciall priuiledge and preroga∣tiue bestowed on the people of GOD, to haue GOD with them, which is the com∣mon condition of all places and persons? I answere, that in respect of his Natute and be∣ing, he is no more in heauen then on earth; with the godly, then with the vngodly; in the Church, then out of the Church: but in re∣spect of his effects, and the presence of his grace, fauour and protection. For as the soule of man is wholly in the whole body, and sit∣teth therein as a Queene, ruling in euery member and part of the body, in respect of the essence thereof, and is no more in the head then in the hand, nor in the hand more then in the heele: but it is saide to bee especially in the head, and in the hart, because there it exerciseth most worthy and weighty effects: so God is present euery where in the world, euen in the wicked and reprobate, in respect of naturall gifts of preseruation, knowledge, and such like. But he is present in the godly in more speciall manner, by more speciall graces of regeneration, and sanctifica∣tion, of faith and repentance, ruling them by his Spirit, pardoning their iniquities, and re∣membring their sins no more: so that howso∣euer he may leaue them for a season to see their owne infirmity, and the necessity of his mer∣cy, yet he neuer totally and finally departeth from them, but returneth in compassion to∣ward them, and followeth them with his lo∣uing kindnes, vntill he haue brought them to eternall life: In these respects he is said,*to be farre from the wicked, and not to come neare their habitation. Touching the next pri∣uiledge, which is his word, he saith: The ioy∣full shout of a King is among them, that is; he ru∣leth them by the Scepter of his Word, which soundeth shrill among them as the blast of a trumpet, whereby is wrought in them both faith and sanctification. Touching temporall blessings, he painteth and pointeth out the long experience which his people haue had of his mercy in sauing them, and of his power in ouerthrowing their enemies. This he sheweth by a particular example of his wonderfull de∣liuerance from the tyranny of the Egyptians, who could not holde them in that slauery and bondage, but were constrained by great won∣ders and grieuous plagues to let them go. And as he deliuered them from the hard and heauy yoke of their oppressors, so he armeth them with strength, as with a shield against all their enemies, and fenceth them with his mighty hand, as the Vnicorne is with his borne: so that al the diuelish deuices, that diuelish men can practise, can no more preuaile against them, then poyson against the Vnicorne.

For we reade partly in the holy Scriptures and partly in other authors that haue searched out the nature of foure-footed beasts, both of Page  946 the strength of the Vnicorne, and of the na∣ture of his horne to expell poyson. This is it which the Lord himselfe speaketh in the book of Iob: Iob. 39, 12, 13, 14, 15, Psal. 22, 22, and 92.11, Esay 34, 7. Will the Vnicorne serue thee? or will he tarry by thy cribbe? Canst thou binde the Vnicorne with his band to labour in the fur∣row? or will he plough the valleyes after thee? So the Prophet Dauid describing his enemies, re∣sembleth them for their cruelty to the Lyon, for their strength to the Vnicorne.

*Likewise all men agree about the Vni∣cornes horne. Writers doe confesse, and expe∣rience doth confirme, that it hath force to ex∣pell poyson: therefore his horne being put in∣to the water, purgeth it, and driueth out the poyson, that he may drinke without harme, if any venomous beast happen to drink there∣in before him. So the Israelites are compared to the Vnicorne in this place; partly, in re∣spect of their owne strength, who whilst they were obedient to God, and serued him with a faithfull heart, could not be ouercome of their enemies, but stood victorious and in∣uincible against all dangers: and partly be∣cause no hurtfull or noysome arts vsed against them, should be able to worke their con∣fusion.

Now to the latter point, which respecteth the person of Balaam, he acknowledgeth, that notwithstanding his sorcery and diuellish di∣uination, he was destitute of all power & abi∣lity to hurt them by his enchantments, & ther∣fore saith; There is no sorcery against Iacob, nor southsaying against Israel: that is, the people of God, which were his posterity, Some vn∣derstanding these words, as if the people were praised and commended because they were not giuen to sorcery, and such like superstiti∣ons, as GOD condemneth in the Law, and had forbidden to be among his chosen peo∣ple;* but the meaning of Balaams words, rather seemeth to be this; that the elect peo∣ple of GOD were so protected from aboue that no sorcery or southsaying could haue any force against them to doe them hurt.

This mercy of GOD was so great, so mar∣uailous, so miraculous in the eyes of the ve∣ry infidels their enemies, that from hence for∣ward Balaam resolueth to leaue his Magicke, and extoll the workes of GOD toward Israel, that hee had done great things for them, saying; How great things hath the Lord wrought?

This is the substance of this Prophecy: now the conclusion followeth, shutting vp the whole with an admiration and commendati∣on of the power and glory of Gods people. whose courage and happinesse shal be so great in subduing and subuerting their enemies, that as the Lyon resteth not till he hath got∣ten his prey, so they shall not put vp their swords and dwell in peace, vntill they haue sheathed them in the bowels of their enemies, and seene the destruction of them before their eyes. The meaning of the words is not, that they should be cruell and rauenous, or to stir them to be barbarous and beastly in shedding mans blood, and spilling it on the ground, as water that cannot he gathered vp againe: but to declare and assure, that their harts were va∣liant and victorious, so that they should be a∣ble to withstand all that did stand against them. This was performed and accomplished in Ioshua and Dauid,* who fought the battels of the Lord, and trod downe their enemies, Iosh. 23.10. One man of them did chase a thou∣sand, for the Lord their God fought for them, as he had promised them: but especially it was verifi∣ed in Christ, Reu. 5.5. who as the Lyon of the Tribe of Iuda rose from the dead, led captiui∣ty captiue, and hath put all things in subiecti∣on vnder his feete.

Verse 18. [He vttered his parable and said; Rise vp, Balak, and heare: hearken vnto me thou sonne of Zippor.] This is the entrance of the Prophecy, wherein he mooueth Balak to at∣tention by three words, rise, hearken, heare. And when hee chargeth and commandeth him in the Name of GOD, to rise vp, he requireth of him to giue eare with meeknesse and reue∣rence. This wee see in the booke of Iudges, when Ehud appointed to bee a deliuerer of the people saide to Eglon King of the Moa∣bites, I haue a message vnto thee from God,*then he arose out of his throne. So when Samuel was to annoint Saul King ouer Israel, & to be go∣uernour ouer Gods inheritance, he saide vnto him; Bid thy seruant goe before vs, but stand thou still now, that I may shew thee the word of God, & that thou maist heare it with reuerence, 1 Sam. 9, 27. To the same purpose it is noted,* that when the Law of God was read, Iosiah stood by the Pillar, and made a couenant before the Lord. The like wee see in the booke of Nehemiah, when Ezra the Scribe read the Scriptures to the people, and gaue the interpretation of them, All the people stood vp in token of their re∣uerence and attention, Neh. 8.5. So in this place, Balaam requireth Balak to rise and stand vp when he was to speake vnto him in the Name of the Lord, as if he should say; Albeit thou be a King, and sittest in the throne, yet I come vnto thee from the King of Kings: thou ru∣lest ouer thy subiects, but thou must bee con∣tent to suffer God to rule ouer thee: thou re∣quirest silence and subiection to thy selfe, but thou must hold thy peace, & hearken with all reuerence & respect when he speaketh. From [Doctrine] hence we learne,* y^t the Word of God is alwaies to be heard with great reuerence & wonderful attention. Whensoeuer wee come to the exer∣cises of Religion, we must come with humility and humblenesse of mind, albeit they be deli∣uered and brought vnto vnto vs by wicked & vngodly men. The truth of this doctrine is confirmed vnto vs by diuers precepts, proued by many promises, and sanctified by sundry examples out of the Word of God.

Touching precepts, when Moses exhor∣ted the people without adding or diminish∣ing to obserue the Law, he saith, Deut. 4, 1, & 34, 12.13. Now therefore hearken, O Israel, vnto the ordinances and to the Lawes which I teach you to doe, that ye may liue and possesse the land. And afterward, Gather the people together, men, wo∣men, and children, and the stranger that is within thy gates, that ye may heare, & that ye may learne and feare the Lord your God, and keepe & obserue all the words of this Law: and that your children which haue not knowne it, may heare it, and learne to feare the Lord your God. This Salomon teach∣eth, Eccl. 4.17. Take heede to thy foot when thou entrest into the house of God, and be more neere to heare, then to giue the sacrifice of fooles, for they know not that they doe euill. Hereunto accordeth the saying of our Sauiour so often vrged, Mat. 13, 9. Reuel. 2, 17, 9, and 3, 6. He that hath eares to heare, let him heare. Touching the promises made to such as come with such an affection, we may reade in the Prophet Esay, chap. 66, 2, 5. To him will I looke, euen to him that is poore, and of a contrite spirit, and trembleth at my words. And againe, Heare ye the word of the Lord, all ye that tremble at my word. Lastly, touching the examples of the faithfull that haue gone be∣fore vs in the performance and practice of this duty, wee haue a cloud of witnesses recorded vnto vs. The Israelites after their returne from captiuity, are commended, Neh. 8, 2, 3. that when Ezra the Priest brought the Law before the congregation both of men and women, & read therein from the morning vntil the mid∣day, the eares of all the people hearkned vnto the booke of the Law. So when Samaria was called & conuerted to the faith of Christ, by y^e preaching of Philip, Acts 8, 5, 6, 10, 11, it is said; that the people gaue heed with one accord to those things which he spake, hearing and see∣ing the miracles which he did, as before they had giuen heed from y^e least to the greatest, to the enchantments of Simon the sorcerer. And in the sixteenth Chapter ver. 14. the Spirit te∣stifieth, that Lydia heard the Apostles diligent∣ly, whose heart the Lord opened, that shee at∣tended vnto the things which Paul spake. The Apostle Peter writing to the dispersed Iewes, testifieth this, 2. Pet. 1.19. We haue a sure word of the Prophets, to the which ye do well that ye take heed, as vnto a light that shineth in a dark place, vn∣till the day dawn, & the daystar arise in your harts. All these precepts commanding, promises as∣suring, and examples confirming this doctrin, do teach that it is our duty to stirre vp our at∣tention, and to be forward to learne Gods wil with all reuerence and readinesse, when it is reuealed and deliuered vnto vs.

[Reason 1] The reasons heereof are plaine and euident. For first, it is God that speaketh vnto vs, so often as his word is preached among vs. He is a most mighty and terrible GOD whom wee worship, and in whose presence we stand, ha∣uing all power and Maiesty in him, who is e∣uen a consuming and deuouring fire, and wee in comparison of him as dust and ashes, as vile and base vassals. This is the reason vsed & vr∣ged by the Wiseman, Eccl. 5, 1. So the Apostle saith, 2 Cor. 5.20. We are ambassadors for Christ, as though God did beseech you through vs, we pray you in Christs stead, that yee be reconciled to God. Our Sauior sending out his seuenty disciples, and giuing them in charge how to behaue themselues, saith, Luke 10, 16. He that heareth you, heareth me: and he that despiseth you, despi∣seth me: and hee that despiseth me, despiseth him that sent me. Thus doth the Apostle giue testi∣mony to the faith and obedience of the Thes∣salonians; that when they receiued of him the preaching of God, 1. Thess. 2, 13. They receiued it not as the word of man, but as it is indeede the Word of God, which worketh in them that beleeue. So then, to be cold and carelesse herein, is a plaine disgrace and meere mocke∣ry of God, worse then mocking and misusing of father and mother. He that hath to doe and to deale with an earthly Prince, will bee cir∣cumspect in his behauiour: how much more ought wee to behaue our selues with all re∣uerence in hearing the Word, hauing then in speciall manner to deale with God, who is the author of it, and the worker by it? [Reason 2]

Secondly, wee shall be iudged by it at the last day, being the rule of our faith, and of all our actions. It is a letter written from God, published by his Sonne, sealed by his Spirit, witnessed by his Angels, conueyed vnto vs by by the Church, which is the pillar & ground of truth. This is that w^c our Sauiour Christ teach∣eth, Iohn 12, 47, 48. Seeing then,* it shall be the Iudge by which wee must be tried, and the word whereby our soules shall be saued, it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it.

Thirdly, negligent and contemptuous hea∣rers, shalbe grieuously and seuerely punished, [Reason 3] according to the nature and quality of their sinne. The Prophet Ieremy hath a generall rule, holding in all things warranted and done by Gods appointment, and confirmeth this by a strong reason, when he saith, Ier. 48, 10. Cur∣sed be he that doth the work of the Lord negligētly. This is more particularly touched and taught by the Apostle to the Hebrewes, chap. 2, 2, 3. If the word spoken by Angels was stedfast, and euery transgression and disobedience receiued a iust re∣compence of reward: How shall we escape if we ne∣glect so great saluation, which at the first beganne to be preached by the Lord, and afterward was con∣firmed vnto vs by them that heard him? To this purpose Christ himselfe denounced and deli∣uered the greatest threatning of most grie∣uous iudgments, to fall vpon all negligent hearers, Math. 10, 14, and 11, 21, 24. Willing his Apostles to shake off the dust from their feet, as a witnesse against thew, & telling them that it shall be easier in the day of account, for Tyre & Sidon, for Sodome & Gomorrah, then for them. So then, whether wee consider the person of God that Page  948 speaketh, or the power of the word that iudg∣eth, or the punishment of death that falleth vpon carelesse contemners, wee see that wee are all bound to come to the exerci∣ses of Religion, with all reuerence and at∣tention,

Let vs now gather some vses that follow [Vse 1] from this doctrine. First, we learne from hence that euery one which commeth to heare the word of the Lord, must be perswaded, that though it be a poore, weake, sinfull man, sub∣iect to the same passions that we are, which is the minister and messenger to deliuer whatso∣euer we heare, yet notwithstanding we stand and appeare before the great God of heauen, and most mighty Iudge of the world, to bee informed and reformed of him, and to receiue his word which is able to saue our soules. Cor∣nelius the captaine comming with his kins∣folke, family, friends, and whole retinue, made this vse, which now we vrge, saying, Acts 10.33. We are all heere present before God; to heare all things that are commanded thee of God. Hee doth not say, we stand heere before thee, but we are all present before God; nor to heare onely the Apostle, but all things that are comman∣ded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians, Gal. 4, 14. that they receiued him as an Angell of GOD, yea, as Christ Iesus. It is the high ordinance of God, to put his heauenly treasure in earthen vessels, 2 Cor. 4, 7. That the excellency of that power might be of God, and not of vs. Would it not argue an intollerable daintinesse and nice∣nesse of a wanton stomacke to refuse good & wholesome meate, because it is brought in platters of pewter, or dishes of wood, not in vessels of siluer or gold? So is it an euident ar∣gument of loathing the heauenly Manna, when we haue the precious word of God in respect of persons; and heare it not for the words sake, but according as we fancie and af∣fect the teacher, verifying the saying of Salo∣mon, Prou. 27.7. The person that is full despiseth an hony combe, but vnto the hungry soule euery bit∣ter thing is sweet. This serueth to reproue those which come to the hearing of the word, as to an ordinary matter, and neuer haue any thoght or meditation of Gods presence to keep them in aw, but come to heare some newes, or some new man; & vse the practice of the Iewes con∣demned by the Prophet Ezechiel, chap. 33.31.32. They come vnto thee as the people vseth to come: my people sit before thee and heare thy words, but they will not doe them, for with their mouths they make iests, &c.

[Vse 2] Secondly, this serueth to condemne all ab∣uses, vnseemly gestures, and vnreuerent beha∣uiour when we come into the house of God. True it is, the diuell (if hee can preuaile) will keepe vs from hearing the word, and suggest vnto vs matter of profit or pleasure, to stop & stay vs from resorting vnto the place of Gods worship: but if hee cannot so farre obtaine his purpose, he will goe with vs, and accompany vs thither. When we are neerest to that which should doe vs good, and further our saluation, Math. 13, 19, he is ready at our elbow, to hinder the word, and to worke our destruction. Hence it is, that many are present in body, that are absent in minde, forgetting that they haue to do with God, and with the meanes of their sanctifica∣tion. They haue their hearts wandring about worldly matters, they finde no ioy, they feele no delight, they taste no sweetnesse, they per∣ceiue no comfort nor gladnesse wrought in them in these exercises of their faith; but they are rather a burden vnto them, and take them as a weight and wearinesse lying heauy vpon them. Many come for custome of the time, for fashion of others, and for feare of punishment: whereas, if they might be left free to them∣selues, and to the liberty of their owne will; they could finde in their hearts not to pray at all, not to heare at all; not to partake the Sa∣craments at all; yea to breake out into open blasphemy, and say with the Atheists and vn∣godly men, Iob 21.15. Who is the Almighty that we should serue him, and what profite haue we if we should pray vnto him? Many are carried away with dulnesse and heauinesse of body & mind; an ordinary and dangerous abuse, hindering the sauing knowledge of the Gospel. This is a subtle slight and suggestion of Sathan, where∣of many complaine, but few striue against, and therefore spend the greatest time allotted and allowed for hearing the word, in drowsinesse and sleeping: and whereas they should raise and rouze vp themselues, they hang downe theis heads, and lay them on their seates, and frame th•mselues to snort and sleepe, rather then to heare and attend. An vnfit and very vnseemely gesture for so high an worke.

If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee, wold they not take themselues ••e abused at thy hands? Balaam chargeth Balak to rise vp and heare, but these lye along vnciuilly, or turne their backes vndecently, or lay them downe vnre∣uerently, contrary to the religious practice of the people, when Christ preached at Naza∣reth on the Sabba•th day, Luke 4, 20. The eyes of all that were in the Synagogue were fastened on him. Many are talking and speaking to o∣thers, when they should heare God speake and talke vnto them: they remooue out of their places to place others, and bring them in their s••tes.

True it is, kindnesse and curtesie are com∣mendable vertues. But it is cursed curtesie which is so dearely bought, euen with the losse of rhe least sentence and saying of the word of God. Others are reading in the Church, and bring with them books besides the Scriptures, peraduenture of prayers or sermons, or such like godly treatises, (if not of vnprofitable matters) in them they exercise themselues, & spend the time; whereas they should hearken to helpe their instruction, and not reade to Page  949 hinder their attention.* But do you condemne reading, will some say? Is it not a good and godly exercise? Do not men rather need to be encouraged, then discouraged from that duty?* I answer, that reading is not to be con∣demned, and no man ought to be discouraged from reading. We do not reproue the worke done, but the time wherein it is done. A good thing done in season is twice done. A thing done out of season is euilly done. To al things there is an appointed time,* and a time to eue∣ry purpose vnder the heauen; there is a time to keepe silence, and a time to speake; there is a time to reade, and a time to heare; a time to pray, and a time to receiue the Sacraments. To pray by our selues,* or reade by our selues, whē we should heare together with others in the Congregation, or to exercise the tongue whē we should vse the eare, or to speake to God, when we should heare him speaking vnto vs, cannot stand with the generall rules of Scrip∣ture, appointed to direct vs in our publike as∣semblies, Let all things be done to edifying Let all things be done honestly, and in order, 1 Cor. 14, 5, 40. The Apostle reprouing the disorders crept into the Lords Supper, that when they should eate the Lords Supper, euery man took his owne supper afore, and tarried not for his brethren, whereby it came to passe, that some were hungry, and others full, saith; Haue yee not houses to eate and drinke in? Despise yee the Church of God, and shame them that haue not? 1. Cor. 11, 21, 22. Where he doth not simply cō∣demne eating and drinking, (no more then Christ,* when he whipped out of the Temple, such as made the house of prayer a denne of theeues condemned buying and selling) but vsing them at an vnfit time. Thus we see how it standeth vs all vpon, to beware & take heed of all abuses, that take away reuerence & hin∣der attention, to the end we may with meek∣nesse receiue the word engrafted in vs, that is able to saue our foules.

[Vse 3] Thirdly, this duty directeth vs vnto ano∣ther duty, namely, to prepare our selues before we come, ordring the affections of our minds, and disposing the powers of our soules in such sort, that they may be fitted and furnished for that worke. When the people of Israel were to receiue the Law on Mount Sinai,* they san∣ctified themselues, & purged their conscience from dead works. The Apostle hauing set downe the institution of the Lords Supper to the Corinthians, and taught them, that vn∣worthy receiuers eate to themselues iudge∣ment, and make themselues guilty of the bo∣dy and blood of Christ,* willeth them to exa∣mine themselues, and so eate of this bread, & drinke of this cup, 1 Cor. 11, 28, 29, and not to come hand ouer head in prophane manner.

Now to this preparation, sundry things are required. First, wee must bring with vs dili∣gence, to marke earnestly, and obserue care∣fully the word of God deliuered, which auai∣leth and aduantageth vs much for profiting thereby in knowledge and obedience. Dili∣gence maketh a rough way, plaine; bitter things, sweet; and hard things, easie. This Sa∣lomon prescribeth to the sonnes of God, Prou. 2, 1, 2, 3, 4. My sonne, if thou wilt receiue my words, and hide my commandements within thee, and cause thine heart to hearken vnto wisedome, & encline thine heart to vnderstanding, if thou see∣kest her as siluer, and searchest for her as for trea∣sures, then shalt thou vnderstand the feare of the Lord, & finde the knowledge of God. This Christ commandeth, Iohn 5, 39. This also the Apo∣stle requireth, Iam. chap. 1, verse 19. We must vse labour and industry, not vpon some sudden motion and pang, nor by reason of some good company only, or for feare of dan∣ger, but in a continuall course & earnest man∣ner, as worldlings vse to take paines to attain treasure and riches, inasmuch as the heauenly treasures of a better life, do farre surpasse all earthly riches that carnall men make their greatest happinesse. We see how artificers and handy-crafts men follow theyr Trades, who rise early and sit vp late, who labour night and day, who endure cold and heat to earne a lit∣tle of this worlds good: but where shall wee finde that Christian, who so eagerly and ear∣nestly followeth after the kingdome of God and his righteousnes? Behold how Merchants compasse Sea and Land, and sayle to the fur∣thest parts of the world, with danger of theyr liues, to get the goods of the earth. But grea∣ter is the gaine of godlinesse and heauenly wisedome, and therefore we should redeeme the time, to procure it, and sell al that we haue of our owne, to purchase it. Mat. 13, 44, 45.

Secondly, wee must be touched with the feare and dread of Gods Maiesty; for feare en∣gendereth teachablenesse, meeknesse, & hum∣blenesse of minde, & is the beginning of wise∣dome, Pro. 1, 7. This is so necessary a worke, that GOD euermore wrought it in his ser∣uants, before he reuealed himselfe vnto them. Thus hee dealt with Abraham, Gen. 15, 12. when he made a fearefull darknesse fall vpon him. Thus he dealt with Iacoh, Gen 28. He was afraid, and said, How fearefull is this place! This is none other but the house of God, and this is the gate of heauen. Thus he dealt with the Israelites and with Moses himselfe,* at the deliuering of the Law, and entring into couenant with them. Thus he dealt with Paul at his conuer∣sion to the faith, which before hee destroyed; there sh•ned suddainly a light round about him from heauen, Acts 9, 4.6. Whereat he fell to the earth, trembling in body, & astonied in minde, and troubled in conscience. Thus he dealt with the Apostle Iohn, when hee saw a vision of Christ, Reuel. 1, 17, hee fell at his feet• as dead. The want of this reuerent feare, lifteth vs vp against God, & causeth vs oftentimes to check the word, & to be bold to controlle it, y^t wee cannot suffer our selues to be checked & con∣trolled by it. This feare ariseth in our hearts, and is wrought partly by the consideration Page  950 of Gods Maiesty, and partly by the meditati∣on of our owne infirmity, and serueth to cor∣rect our natural pride, and to redresse our cor∣rupt affections. Thirdly, we must bring with vs faith in Christ, and beleeue in the promise and word of God, that it is infallible; as Heb. 4, 2. Vnto vs was the Gospel preached as vnto thē: but the word that they heard, profited them not, be∣cause it was not mixed with faith in those that heard it. This is that gift of God that purifi∣eth the heart, boreth the eare, and maketh the way for other graces to follow. Lastly, if we would heare with profit, we must haue good and honest hearts, sanctified vnto euery good worke. This our Sauiour sheweth in expoun∣ding the Parable of the Sower, That which fell in good ground, are they which with an honest and good heart, heare the word and keepe it, & bring foorth fruite with patience, Luk. 81, 5. This the apostle Iames to the same purpose, (who char∣ging vs to be swift to heare, & slow to speak,) addeth, Wherefore lay apart all filthinesse & su∣perfluity of maliciousnesse, and receiue with meek∣nesse the word that is grafted in you, Iam. 1, 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers. No man is so simple and sottish to sow his seede & cast away his Corne, vpon ground vnploughed & vntilled. Shall we haue this knowledge & vn∣derstanding in earthly things, and shall wee discerne nothing in heauenly things, but suf∣fer the immortall seed of the word to vanish away thorough want of due preparation? Hence it is, that the Prophet exhorteth to breake vp our fallow ground, and not sowe among the Thornes; to be circumcised to the Lord, and to take away the fore-skinnes of our hearts, lest the wrath of God come foorth like fire, and burne that none can quench it, Ier. 4, 4.

[Vse 4] Fourthly, it serueth to guide and direct the Ministers of the Gospel, to speake the word with all reuerence, as the Embassadours of God, that our preaching be with power and authority, and so minister grace vnto the hea∣rers,* to the end they may thinke of vs, as of the Ministers of Christ, and disposers of the se∣crets of God. For how shall the people heare it with reuerence, if we be not carefull to de∣liuer it with reuerence as the word of our ma∣ster that sent vs? Hereunto commeth the ex∣hortation of the Apostle Paul, 2 Tim. 2, 15. And the Apostle Peter speaketh to the same purpose, 1 Pet. 4, 11. Now that this gracious deliuery of the word may bee retained, some things are to be obserued in the very action. Touching the fitting and preparing of our selues to the worke of the Ministery, that wee may preach with fruite, and speake with com∣fort, it is necessarily required of vs to vse prai∣er, reading, study, meditation, and such like helpes, as may further vs in our calling. For al∣beit we haue wits quicke to conceiue, memo∣ries firme to retaine, and tongues ready to vtter,* yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory, but when we haue done all that we can, account all our paines and labours too little, saying with the Apostle, Who is sufficient for these things? 2. Cor. chap. 2, verse 16. The Prophets and Apo∣stles of Christ were endued with extraordina∣ry gifts, and had a plentiful measure of know∣ledge giuen vnto them, yet they ceased not to study the Scriptures. Peter pronounceth of them all, that They tooke great paines in their Prophesies, the Prophets enquired and searched di∣ligently the things that concerne the saluation of the Church, 1 Pet. 1, 10. Peter read the Epistles of Paul, 2 Pet. 2, 16, and Daniel the Prophesies of Ieremy, Dan. 9, 2. Paul receiued the Do∣ctrine of the Gospel by reuelation, was taken vp into Paradise, and heard words which him∣selfe durst not expresse, and the Saints were not able to conceiue: hee was ready to lay downe his life, & saw himselfe at deaths dore, yet he had a desire still to profite, as appeareth in that he willeth Timothy to bring the Books and Parchments with him,* when he came vn∣to him. Wherefore it beseemeth not y^e weigh∣tinesse of the worke which we handle, nor the presence of the people to whom wee speake, nor the reuerence of the place wherein wee stand, nor the worthinesse of the person whom we represent, to step vp suddenly to stand in the stead and roome of God, like horses that runne away with an empty Cart, and set for∣ward in the way before they haue their load. No man dareth to speake of Princes affaires before Princes, with leuity: no man dareth giue sentence of life and death rashly. The Minister speaketh of Christ, before God and Angels. He setteth before his hearers, life and death, heauen and hell, and pronounceth the sentence of saluation or damnation vpon thē, as Moses testifieth, Deut. 11, 26, 27, 28. Be∣hold, I set before you this day, a blessing & a curse: the blessing, if ye obey the Commandements of the Lord your God; and the curse, if yee will not obey. Thus much for the preparation: In the action it selfe, we must vse all seemely and decent be∣hauiour: comely and reuerent gestures of the body, haue alwayes a sober looke and modest countenance, that it may appeare to others, that we are inwardly moued and touched our selues with that we speak. We must vtter gra∣cious words, to worke godly edifying in the spirit, not ridiculous iestes to procure laugh∣ter. We must lay aside the perswasible words of humane wisedome. We must not relate stories, and tell merry tales to fill vp the time, and to make our auditors merry. We must a∣uoide all light gestures, that may bring our Ministery into contempt. Many vse in their teaching, casting abroad of their armes, knock¦ing of the Pulpit, lifting themselues vp, and immediately sinking downe, hemming in the throate, rolling of the eyes, rubbing of the browes, nodding of the head, stamping with the feete, turning euery way with the body, snuffing with their nose, fidling with the fing∣ers, tuning with the voyce, as if they were ac∣ting Page  951 their part vpon the stage, or as if they were Fencers playing their Prizes. These and such like abuses wee must labour to reforme, by vsing aduised deliberation in our selues, & obseruing what is comely or vncomely, what is decent or defectiue in others. The world is full of carpers and scoffers. Many will sooner marke what behauiour is amisse in vs, then what doctrine we deliuer, or what is amisse in their owne liues. When Iacob sell sicke of his sicknesse, whereof he dyed, hee gathered his sonnes together, to giue them instruction be∣fore his death, and not beeing able through weaknesse to stand on his feete, he raised vp himselfe in his bed, and leaned on his staffe, that he might shew reuerence vnto the word that he pronounced, Gen. 47, 31, and 49, 33. The like we see in Dauid, hee stood vpon his feet, to giue honour to the word, 2 Chron. 2. To conclude this point, as we haue occasions offered vnto vs to speake of God, of his iudg∣ments, or mercies, of sinne against God, of the calamities of others, we must alwayes re∣member to speake of the person of God with reuerence; of the iudgements of God, with feare; of the promises of God, and comforts of his word, with cheerefulnesse; of sinne a∣gainst God, with hatred and detestation; of o∣ther mens miseries, with feeling and compas∣sion. Thus we shall become most profitable Teachers, and thus we shall bee as wise Scribes taught vnto the kingdome of heauen, which bring foorth out of their treasure, things both new and old, Math. 13, 52.

Lastly, we learne from hence, not to forsake [Vse 5] the exercises of religion, for the wickednesse or vnworthinesse of the Ministers. Who was it that prophesied in the Name of God in this place? was it not Balaam, a leud liuer, a cursed Idolater, a diuellish Sorcerer? And yet Balak is commanded to rise vp out of his throne, & to hearken vnto him with al attention. It stan∣deth vs vpon more to regard the matter, then the speaker, and to marke what is deliuered, then the person that doth deliuer it. The Pha∣risies in the dayes of Christ were leud liuers, and many of them of other Tribes then of Le∣ui;* yet so long as they sate in Moses chayre, the Disciples are commanded to heare them, and to obserue whatsoeuer they commanded. We must discerne and distinguish the life of the Ministers from their Doctrine. As we are not to receiue their doctrine for their good life, so we are not to reiect it for their euil life. Therfore the Apostle saith, Some preach Christ through enuy and strife, and some also of good will. What then? Yet Christ is preached all manner waies, whether it be vnder a pretence, or sincerely, I therein reioyce, yea, and will reioyce, Phil. 1, 15, 18. Although he were sorry that the Gospel was preached by such men, yet he was glad it was preached. This serueth to reproue those that will not heare scandalous Ministers, nor receiue the Sacraments at the hands of igno∣rant Ministers, Who haue itching eares, and after their owne lusts get them an heape of Teachers, 2. Tim. 4, 3. Who are euer learning, and are neuer a∣ble to come to the acknowledging of the truth, 2. Tim. 3, 7. Euill Ministers of corrupt life, may deliuer the good things of God. So long as they preach the word of God truely, and ad∣minister the sacraments sincerely, according to the ordinance of Christ, the wickednesse of their persons cleaueth to themselues. If a Prince should send vs a message, or offer vs some present by the hands of some messenger that were an euill man, would we reiect them for the fault of the person, or accept them as the fauour of the Prince? So should it be with vs, when Gods word is preached, and his sa∣craments administred: we must hearken what it is that is preached, consider what it is that is deliuered. If it be of God, we cannot refuse it, lest wee be found contemners of his ordi∣nances. The people of Israel abhorred the sa∣crifices of God,* for the prophane life of the Priests, but iudgement is denounced against them for their contempt.

[Verse 19. God is not as man, that hee should lye, neither as the sonne of man, that he should re∣pent, &c.] Hitherto we haue spoken of the en∣trance of this second Prophesie: now we come to the Prophesie it selfe. Hitherto in the na∣ture of God, is described and expressed vnto vs, that he is constant in his mercifull promi∣ses toward his Church, with whom is no vari∣ablenesse, nor shadow of turning. This is one of the names and essentiall properties of God, whereby he is knowne to be God, who is vn∣changeably good, vnchangeably holy, vn∣changeably iust and mercifull, and is found firme and faithfull in all his promises. Against this it may be obiected, [Obiect.] that he is oftentimes saide in the Scriptures to haue repented, as Gen. 6, 6, 7. 1 Sam. 15, 11. Ionah 3, 9. How then can God be saide to be immutable & vn∣changeable? I answer, [Answer.] the Scripture speaketh of God two wayes; sometimes properly, and then he is saide to be vnchangeable, no varia∣blenesse to be in him, and that he cannot re∣pent, as 1 Sam. 15. The strength of Israel will not lie nor repent: for he is not a man that hee should repent. Sometimes vnproperly and figura∣tiuely for our capacity, and because of our weaknesse, not otherwise beeing able to con∣ceiue of the high things of God. Hence it is, that we reade of the eyes, eares, hands, armes, the heart of God, and such like. Not that these parts and members are in God, who is a Spi∣rit inuisible and infinite. But because wee can∣not vnderstand how one should see without eyes, or heare without eares, or shew strength without armes, these parts are giuen to God, to teach vs that he seeth all things, he heareth all th•ngs, hee worketh all things in Heauen and earth, as pleaseth him. Thus is God set sometime before vs, as it were turned and transfigured into our nature, and (as one said) Hee hath not these things by nature, but by effect.* The change is not in GOD, but in his worke. Page  952 Repentance in him is no perturbation or griefe, he knoweth all things, and is ignorant of nothing. When he is said to repent that he made man, the meaning is, he determined to destroy him whom before hee had created. When hee is saide to repent of making Saul King, the meaning is, he determined to take the kingdome from him, to whom before he had assigned it, and whom he caused to be an∣nointed. So then, we haue heere in this attri∣bute, a testimony of the constancy of God.

*From hence we learne, that God is vnchang∣able, infallible, faithfull, & true in al his waies, words, and works. His decrees are immutable and irreuocable, and without shew or shadow of turning. This is that which the Lord clai∣meth and challengeth to himselfe, I am the Lord:*I change not: I am God, and there is none other God, there is nothing like me. My counsell shall stand, and I will do whatsoeuer I will. So the Prophet speaketh in the Psalme 105, 7, 8, 10. He is the Lord our God, his iudgements are tho∣rough all the earth: he hath alway remembred his couenant and promise that hee made to a thousand generations, and since hath confirmed it to Iacob for a Law, and to Israel for an euerlasting Coue∣nant. To this purpose the Apostle saith, The guifts and calling of God are without repentance, Rom. 11, 29. By all these places we see this truth plainly proued vnto vs, that God is vn∣changeable in his mercy and goodnes toward his Church and Children.

[Reason 1] The Reasons follow to be considered. First, he is not like vnto man, his wayes are not like mans wayes, nor his thoughts like vnto mans thoughts: but as farre as Heauen is distant from the Earth, so farre are the works of God from ours. We know by experience y^e change∣able nature of man, of whom the Scripture sayth, All men are lyars, Psal. 116, 11. He is rea∣dy to say and vnsay, to affirme and deny with one breath. He is constant to day, he changeth to morrow. He loueth one day, and hateth a∣nother. The people that receiued Christ with great ioy when he rode to Ierusalem, not long after cryed out, Crucifie him, crucifie him. It is not so with God, whose mercy endureth for euer, he falsifieth not his truth, neyther altreth the thing that is gone out of his mouth, Hee giueth liberally vnto all,*and reprocheth no man.

[Reason 2] Secondly, his loue and mercy to his people is not changeable as the Moone, vnconstant as the winde, floating as the sea, vncertaine as the weather, but stable as the earth that can∣not be moued out of his place, and stedfast as Mount Sion that remaineth for euer.* This will plainly appeare vnto vs, if we consider the si∣militudes and comparisons whereby it is ex∣pressed. His loue is like to the Couenant of waters, & as sure as the promise that he made to Noah, that the waters should no more o∣uerflow the whole earth, as the Prophet Esay teacheth, chap. 54, 7, 8, 9.

[Reason 3] Againe, his goodnesse is as the ordinance of God, that hath set an order for Summer & Winter, for day and night, for seed-time and haruest, for cold and heat, which shall not bee changed, therefore the Lord saith by his Pro∣phet, If thou can breake my couenant of the day, and my couenant of the night, that there should not be day and night in their season, then may my co∣uenant be broken with Dauid my seruant. Ier. 31, 35, and 33, 20. Nay, his mercy is saide to bee more stable then the Mountaines; for they shall remoue, and the hils shall fall downe, but my mercy shall not depart from thee, neither shal the couenant of my peace fall away, saith the Lord, that hath cō∣passion on thee, Esay 54, 10. We see the loue of mothers is tender & full of pitty toward their children, who bare thē in her womb, brought them into the world, nourished them with her breasts, and refused no base seruice for theyr good; yet the Lord saith, Can a woman forget her childe, and not haue compassion on the sonne of her wombe? Though they forget, yet will not I for∣get thee, Esay 49, 15. Seeing therfore, that God is not like to the sonnes of men, and seeing his louing kindnesse is firmer then the waters of Noah, surer then the couenant of the day, faster then the foundation of the Mountaines, and stronger thē the loue of mothers toward their children, we may conclude, that the stablenes of his counsels are as the Pillars of the earth, that cannot be shaken, and the changeablenes of his goodnesse, as the standing Rockes that cannot be remoued.

Now let vs come to the vses of this Do∣ctrine. [Ʋse 1] First, heereby we learne, that God is to be preferred before all creatures. They are changeable and subiect to alteration, which agreeth not with the nature of God. True it is, God hath highly honoured and aduanced man aboue the rest of the works of his hands, he made him a little inferiour to the Angels, & crowned him with glory & dignity, Ps. 8, 5,* he hath made him Ruler ouer the earth, & put all things in subiection vnder his feet; yet he is subiect to mutability and mortality, and must returne vnto the earth, out of which hee was taken. Great is the excellency of the heauens and the stars, yet they shall be changed & de∣liuered from the bondage of corruption, into the glorious liberty of the sonnes of God. But with God is no change, neyther any alteration with the Almighty, who remaineth one & the same for euer. This difference betweene the Creator and the creature, betweene God, and the works of God, the Prophet teacheth; Thou Lord hast in the beginning established the Earth,*& the Heauens are the works of thine hands, They shall perish, but thou shalt remaine, and they all shal waxe old as doth a garment, and as a vesture shalt thou fold them vp, and they shall be changed: but thou art the same, & thy yeares shal not faile. Thus we must magnifie the Lord aboue all creatures that are weake and fraile, and acknowledge a great difference betweene the infinite and in∣comprehensible Maiesty of God, subiect to no change at all, but remaining the same for euer; and the creatures of God, subiect to vanity & misery.

[Ʋse 2] Secondly, we may from hence assure our selues, that God will make vs vnchangeable like himselfe, and we may reioyce in the com∣fort of this his fauour. For seeing his nature is vnchangeable, and altereth not, he will make vs in our measure partakers of immortality, when this corruptible shall put on incorrupti∣on,* this weake shall put on power, and death be swallowed vp in victory, we shall be like the Angels of God; nay, be transformed into the liuely Image of God, to reigne with him in euerlasting glory. This is a great comfort vnto vs in these dayes of sorrow, to consider that the time will come, when our state shall be changed, and we continue for euer with∣out change. Heere we are subiect to many tur∣nings and returnings, but after this life shall be no more place for changing: our happines shall be vnchangeable, and firmly established with God. This the Prophet sets downe, Psal. 16, 12. In thy presence is fulnesse of ioy, at thy right hand there are pleasures for euermore. This the Apostle confirmeth, describing the second comming of Christ to iudgement, The dead in Christ shall rise, and wee which liue and remaine, shall be caught vp with them in the Clouds, so shall we euer be with the Lord. 1 Thess. 4, 17. This cir∣cumstance serueth to commend the happines of y^e godly, in that after they haue once made an entrance into it, & taken possession of that heauenly inheritance, they shall neuer haue experience of any change, nor finde any ende or intermission of euerl•sting glory. When we shall lay downe this earthly tabernacle, & be cloathed with immortality, we shal taste of a better condition then euer Adam had in his greatest felicity.* True it is, Adam in his inno∣cency had a glorious estate, and he was crea∣ted in the Image of God, according to his likenesse; yet withall he was made mutable & changeable, as we see by the euent, for he fell from all his glory, so that the excellency of his dignity, and the excellency of his power were lost, and turned into weaknesse and misery: but so many as shall reigne in the kingdome of heauen, shall liue for euer, & be vnchange∣able, they shall neuer fall away, but shall be vnmoueable. So then heereby we see to our endlesse comfort and consolation, that so ma∣ny as be true members of Christ, haue morti∣fied the corruptions of the old man, to bring foorth the fruites of a sanctified life, haue lost nothing by the fall of Adam, but shall reco∣uer a more excellent estate in Christ, then euer they lost in Adam, so that our losse is turned to be gaine and aduantage vnto vs.

[Ʋse 3] Thirdly, it teacheth that it is time for vs to repent and turne vnto God. Euery soule that will escape the wrath of God, and be partaker of his mercies, must be fashioned anew & fra∣med to please God, sanctifying his heart, and changing his will to be agreeable to the will of God. For God will neuer apply himselfe to vs, nor alter that which is already gone out of his mouth. Many in this life take a priuiledge vnto themselues by reason of their high pla∣ces, riches, friends, & other outward respects, to sinne against God, and claime a tolleration and qualification to be borne withall aboue others. But with the Lord there is no partiali∣ty to be found, but being a most constant God in all his doings, he obserueth one rule & way with all he regardeth no mans person or per∣sons, nor accepteth any gift or reward; he fa∣uoureth the Prince no more then the Subiect, the honourable no more thē the base of birth, the rich no more then the begger, but dealeth with all sorts of men and women, according to that which hee hath already in iustice and righteousnes determined in his word, that is, To them which are contentious, and disobey the truth, he sendeth indignation and wrath, tribula∣tion and anguish vpon euery soule that doth euill, the Iew first, and then the Gentile; but vnto those that continue through patience in well doing, hee giueth glory and honour, &c. Rom. chap. 2, ver. 8. This admonisheth vs, that we deceiue not our selues in hoping for another manner of dealing from God, then he hath already mani∣fested in his word. It is a common practise in the world, when we are admonished of any duty, or reproued of any sinne, and heare the penalty thereof denounced out of the word, to answer, We hope it is not so hard as you would beare vs in hand, we trust God will dis∣spence with vs if we do no worse, ther are few or none but offend in as great matters as these. And thus, although not plainly and peremp∣torily, yet in very deed we do as much as if we accused God to be a lyar, to be inconstant and deceiueable, and his word to be a counterfet word, which notwithstanding is saide to bee like vnto siluer,* which is seuen times tryed in the fire. It hath no drosse or deceit in it, it hath neuer fayled or beguiled any. An vnchangea∣ble God, an vnchangeable word. Let vs be transformed into the obedience of it. It is not a leaden rule to bend euery way to vs. All our wayes must bee brought and framed vnto it. And when once we are turned to God, let vs not returne backe againe to our olde wayes, but perseuere and continue constant vnto the end. The vnchangeable God requireth an vn∣changeable seruant. As he is euerlasting and eternall, so he requireth faith and obedience to remaine and endure with vs to the last breath.

Lastly, heerein is great comfort offered to [Ʋse 4] the seruan s of GOD, as on the other side, horrour to the wicked and disobedient. For seeing GOD is immutable, the same now which he hath beene heeretofore, and so is to continue for euer, wee may from hence take strong consolation by former examples of Gods dealing toward his dearest children, and in all tentations and tryals build our selues vpon that blessed experience, as vpon a sure foundation that can neuer fall or faile vs. As God hath heeretofore neuer forsaken those that trusted in him, rested and relyed vpon him, but loued those for euer,*whom hee loued Page  954 once, preserued and defended the godly from the rage of their enemies, his guifts toward them being without repentance: so will hee continue vnto the end of the world; and ther∣fore Dauid saith, that in his experience he ne∣uer saw the righte us forsaken, Psal. 37, 25. And our Sauiour sai•h in the Prophet, that They are Plants, planted by God, that shall neuer bee plucked vp. Esay 61, 3. Thus the Apostle teacheth, that The foundation of God standeth sure, and hath this seale, The Lord knoweth who are his, 2 Tim. 2, 19. We haue heard of the patience of Iob, and know what end the Lord made, Iob 5, 11, al∣beit he did try him, yet he did not destroy him, albeit he did afflict him, yet he did not leaue him, Many haue beene the troubles of the righte∣ous, yet the Lord deliuereth them out of them all, Psal. 34, 19. They haue bene stoned, they were hew∣en asunder, they were tempted, they were slaine with the sword, they wandered vp and downe in sheepe-skins, and in goats skins, being destitute, afflicted, & tormented, Heb. 11, 37, yet he euermore succo∣red them in their tentations, so that they be∣came more then Conquerours through him that loued them, and were made able to com∣fort others. His right hand is not shortned, he is euer the same, yesterday, and to day, and a∣bideth like himselfe for euer. Hee will deale with vs, as he hath dealt with them. He will shew himselfe toward his children in these dayes, as he shewed himselfe toward our fa∣thers in former times. He doth not shew him∣selfe to be one God in our age, another God in another age: but in all ages and generati∣ons he is one & the same to his people, to our endlesse comfort and consolation. And as this ought to be effectuall, to stay vs in our obedi∣ence, because God wil continue the same God of mercy and truth vnto vs, without alterati∣on, which he was to Noah, Abraham, Isaac, Ia∣cob, Ioseph, and all the faithfull, so highly re∣nowned and greatly commended in the Scrip∣tures: so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world, that as he hath plagued, consu∣med, and throwne downe into the bottomles pit of hell, the wicked heretofore that rebel∣led against him, and resisted his will; so he is vnchangeable in Name and Nature, and there∣fore he will do the same to them now, and to as many as shall walke in their steps for euer. This we may see to be a plain case in the righ∣teousnes of God, Eccl. 8, 12, 13. Though a sin∣ner do euill an hundred times, and God prolongeth his dayes, yet I know it shall be well with them that f•are the Lord, and do reuerence before him: but it shall not be well to the wicked, neither shall he pro∣long his daies, he shall be like a shaddow, because he feareth not before God. And the Apostle Iude in his Epistle,* alledgeth and applyeth the exam∣ples of Gods vengeance vpō the wicked past, to those present, and to come; shewing, that if God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them vnto chaines of darknesse, to bee kept vnto damnation: neyther spared the olde world, but brought in the flood vpon the vn∣godly, &c. Let vs remember, that wee shall finde God the same toward vs for euer, & ne∣uer presume that he can or will be changed now from that which he hath beene heereto∣fore toward others.

[Verse 21. He seeth not iniquity in Iacob, he beholdeth not transgression in Israel.] Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church. Now let vs see the reasons of it, both in spirituall things, and then in temporall. The cheefest priuiledge of the Church, standeth in the fruition and en∣ioying of spirituall blessings. Among all spiri∣tuall blessings, this is one of the cheefest, Re∣mission of sinnes. This is expressed by this phrase, that God seeth not sinne in them, that is, he forgiueth theyr iniquity, and imputeth not sinne vnto them. To the same purpose the Prophet saith, Our sinnes are couered, Psalm. 32, verse 1.

These may seeme at the first, strange speeches and phrases. For shall not he that made the eye, see? Psalme 94. Shall not he that made the eare, heare? He that made the heart, shall not he vnderstand and know the secrets of the heart? Are not all things naked and open be∣fore him? or can any hide himselfe from his presence, and winde himselfe from his proui∣dence? The meaning is not, that God doth not behold them, but it is a borrowed speech from the custome of men, which lay away those things out of sight, which they do not vse, or would not remember: so that he doth not see them when he doth not punish them, he couereth them when he doth pardon them, and account them as if they were neuer com∣mitted. So Hezekiah saith, Esa. 38, 17. God had cast his sins behind his backe. Thus the Prophet speaketh, Esay 1, 18. Though your sinnes were as Crimson, they shall be made white as Snow: though they were red as Scarlet, they shall be as wool. And chap. 44, 22. I haue put away thy transgressions like a Cloud, and thy sinnes as a Mist, So the Pro∣phet Micah saith, chap. 7, 19. He will turne a∣gaine and haue compassion vpon vs: he will subdue our iniquities, and cast all their sinnes into the bot∣tome of the sea. From all these Testimonies we learne this truth, That to euery true member [Doctrine] of the Church,* belongeth the forgiuenes of all theyr sins. It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ, to haue theyr sinnes forgiuen, where∣by it commeth to passe, that God esteemeth of sinne as no sinne, and of iniquity, as if it had neuer bene committed.

Heere then we haue offered to our consi∣derations, a principall and fundamental point of our Christian Religion, and of the holy faith, That all our sinnes, wants, and im∣pections, originall, and actuall, as well in the committing of euill, as in omitting of good, in thought, word, & deed, are couered, Page  955 healed, and released thorough the righteous∣nesse of Christ imputed vnto vs: which being apprehended by faith, and applyed vnto vs, doth not onely make them as if they had ne∣uer bene, but also iustifie & discharge vs, cau∣sing vs to appeare blamelesse and spotlesse in the sight of God. Thus God proclaimeth him selfe to be a most gracious and merciful God, readily inclined to forgiue sins, Exod. 34, 6, 7. Esay 33, 24. and 43, 25. Ier. 31, 31, 32. and 33, 8.

[Reason 1] And this truth, to wit, that iustification stā∣deth in the remission of sinnes, through the sa∣tisfaction of Christ, is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight, either by the imputatiō of Christs righteousnesse, or by the merite of our owne workes; there is no third way can be deuised. This is a full distribution of causes, as appea∣reth by the Apostle, speaking of the election and calling of the Iewes, Rom. 11, 6. If it bee of grace, it is no more of workes, or else were grace no more grace: but if it bee of workes, it is no more grace, or else were worke no more worke. Thus we see hee maketh an opposition betweene the grace of God, and the workes of men. But no workes can iustifie vs, neither of congruitie, nor condignity; neither of nature nor of grace wrought in vs by the spirit of God, but by Gods acceptation of the intercession and merits of his owne Son. This the Apostle wit∣nesseth, Rom. 3, 20. Gal. 3, 6. By the workes of the Law shall no flesh be iustified in his sight. And in another place, I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord, that I might bee found in him, not hauing mine owne righteousnesse which is of the Law, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith, Phil. 3, 7, 8, 9.

[Reason 2] Secondly, whatsoeuer giueth the creature cause of boasting, and robbeth God of his glory, may not be admitted, and cannot be ac∣cepted in the worke of our iustification. But all things sauing the righteousnesse of Christ, minister to vs matter of boasting, & depriue God of the honor and glory due to his name. This the Apostle teacheth in sundry places, Rom. 4, 2. If Abraham were iustified by workes, he hath wherein to reioyce,*but not with God. By grace are ye saued thorough faith, and that not of your selues, it is the gift of God: not of workes, lest any man should boast himselfe. So then, our iusti∣fication standeth not in our good workes, but in that God pardoneth our euill workes. For we haue all bene as an vncleane thing, And all our righteousnesse is as filthy clouts, Esay ch. 64. ver. 6.

[Vse 1] Now, let vs make vse of this doctrine. First, this ministreth great comfort to the faithfull that are in Christ. The glory and happines of our soules and bodies in this life, & in the life to come consisteth herein. The forgiuenesse of sinnes comprehendeth vnder it, as it were in a short summe, all the mercies of God. This is it which the Prophet Esay teacheth, chap 40, 1. So Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying, Blessed are they whose iniquities are forgiuen, and whose sins are couered: blessed is the man to whom the Lord imputeth not his sin, Psal. 32, 1, 2, 7. This mercy of God will bee sweete vnto vs, and cheere vp our hearts with vnspeakeable comfort, and giue vs ioy in the holy Ghost, if we consider these circum∣stances, that wee dayly offend God after our new birth, that all sin is odious in it selfe, and maketh vs vile and abhominable in the sight of God, keeping all good things from vs, and pulling downe all euill vpon vs, and that the wages thereof is death, beeing able to presse vs downe to the very bottome of the gulfe of hell, Ier. 5, 25. E∣say 59, 1, 2, 3. If a man had all the skill of wise Salomon, to speake as he did of the nature of beasts, of birds, and creeping things, & knew the vertues of all trees and plants,* from the Cedar that is in Libanus, vnto the Hysop that springeth out of the wall, and were ignorant of this blessed priuiledge, and had not the comfortable assurance of it in his conscience, it could not auaile or profit him one whit. It might peraduenture delight the outward man for a season, but wanting the sweet feeling of Gods fauour in washing away his sins, the o∣ther can be but vanity and vexation of spirit. If a man were able to measure the heauens, & to tell the order, height, distances, influen∣ces, and number of the starres, and yet be ig∣norant at home, and doe not know what is done, as it were within his owne house, and within the doores and clossets of his owne heart, what should it profit him thus to gaze vp into heauen, when the burthen of sinne is ready to thrust him downe to hell? If a man were so excellent and expert, as out of the knowledge of herbes and Simples to remedie all the diseases of the body, yet if he be not a∣ble to salue the sores of his soule & know not how the sicknesses and infirmities therof shall be cured, this can be little comfort to him; for then he may haue a sound body, but an infe∣cted soule; an healthy body, but a sickly soule, full of the botches and blemishes of sin, which of all diseases is most dangerous and deadly. If a man had the knowledge of all lawes, and statutes, and were able to decide any contro∣uersie, and end any suite between man & man, yet is not assured how himselfe shalbe acquit∣ted, when the Iudge of all the world shall come and holde his Assises, and how things shall stand with him: it can bring no peace vnto him, seeing God hath a controuersie a∣gainst him so long as his sinnes are vnpardo∣ned Hos. 4, 1. What shal it profit a man to bee passing well seene in musicke, by voice or in∣strument, to be skilful in reports and descant, and bee alwaies troubled with a iarring con∣science? Last of all, what shall it auaile, if a man vnderstood all Arts and Mysteries, if hee Page  956 could worke miracles, and speake with the tongues of men and Angels, if he knew al sci∣ences and secrets of nature, yet were ignorant of the forgiuenesse of his sinnes, and of the grace of Christ?* whom onely if we know, the matter is not great if we know nothing else: whom if we know not, it is worth nothing if we know all things in the world beside.

[Vse 2] Secondly, wofull is their estate that are not of the Church, that are not in Christ, that are without true faith and feeling of this heauen∣ly doctrine. Wretched and miserable is the condition of many thousands in the world, w^c want this assurance; it is such a burthen as •tayeth vs from the heauens, and waigheth vs •owne to hell. Pouerty is a great burthen, the •word, famine, pestilence, imprisonment, sick∣nesse, oppression, and such crosses are indeede •eauy burthens; but the burthen of sinne sur∣•ounteth them all. Therefore the Prophet •aith Psal. 38, 4. Mine iniquities are gone ouer mine head, and as waighty burthens they are too heauy. Hence it is that the Apostle exhorteth vs, Heb. 12, 1, to cast off euery thing that pres∣seth downe, and the sinne that hangeth so fast on, that so we may run with patience the race that is set before vs. So heauy it was on the Angels that kept not their first estate, That it cast them downe to hell, and they are reserued in chains vnto the iudgement of the great day, 2 Pet. 2, 4. So heauy it was vpon the shoulders of Dathan and Abiram, that the earth was not a∣ble to hold them, but receyued them to de∣struction. Yea, it is so intollerable a burden, as it bringeth terrors and horrors that cannot be expressed, and leadeth to the gulfe of des∣peration, when God chargeth the conscience with sinne: so that though a man had al riches and honors, all pleasures and delights, al king∣domes and glory of the world, what ioy or comfort can he feel in these things, so long as he is not at peace with his God? Contrary∣wise, he that is eased of this waight, & lighte∣ned of this burthen, though hee haue all the troubles, crosses, and afflictions of Iob, be laid in fetters with Ioseph, be banished his country with Moses, be cast to the Lions with Daniel, he put in the stockes with Ieremy, be fed with bread of affliction with Micaiah, and haue no more comfort and compassion shewed vnto him then the poore begger in the Gospel to haue the dogges licke his sores,* though his estate be vile, contemptible, and miserable to the world: yet so long as he hath a discharge of his debt, a pardon of his sin, & a cancelling of the bill of enditement drawne against him, written in his heart, and feeles that peace of conscience which passeth all vnderstanding, sealing him vp to the day of redemption; this man before God is most happy and blessed for euer. But if sin be imputed vnto vs, and God enter into iudgement with vs, Who shall bee a∣ble to stand before him, or be righteous in his sight? Psal. 130, 3. & 143, 2. This feeling of sinne and wound of conscience, which y^e stroke of Gods hand hath made, will weary the strongest and lustiest man that liueth, when hee shall open the eye to see, and the heart to feele the horror thereof, together with the heauinesse of his wrath & indignation for the same. This made Cain to speake desperately, My punishment is greater then I can beare, Gen. 4, 13. This made Iudas to do desperately, when he wrought his owne destruction, and hanged himselfe, Mat. 27.5. This made Dauid to say, If thou Lord streightly markest iniquities, who is he that shalbe able to endure thy iudgement? They then are grossely deceyued, and most vnhappy, who thinke happinesse to consist in committing of sinnes with all greedinesse. These are in the number of those fooles (howsoeuer worldly wise) that make a mocke of sinne, Prou. 14, 9, 12, 13. There is a way that seemeth right to a man, but the issues thereof are the wayes of death: euen in laughing the heart is sorrow∣full, and the end of that mirth is heauines. The world hath alwayes bene full of such fooles, but if they depart hence without the feeling of Gods fauor in the forgiuenesse of their of∣fences, it had beene good for them that they had bene bruite beasts, or that they had neuer bene borne, as it is sayd of Iudas, Math. 26, 24. No vncleane thing shall enter into the kingdome of heauen. Such as haue not their sins pardoned, haue no part in Christ. Out of Christ there is no saluation, nor vnto such any imputation of his righteousnes. Sinne shutteth vp the way that leadeth vnto life, it separateth vs from God and his Kingdome, it maketh vs the children of the diuell, & God displeased with vs: for they that are in the flesh cannot please God.

Thirdly, we see some are happy in this life [Vse 3] and attaine to the certainty of their saluation. The saluation of the Church standeth in the remission of their sinnes, Luke 1, •7. We doe not then begin to be happy when at the end of our dayes we enter into the kingdom of hea∣uen: but while we are vpon the earth, we lay the foundation of our happines, and set the first stones of it, or else we neuer attaine vnto it. We are all in this life builders, 1 Cor. 3, 9. We haue a great and waighty work to set vp, it requireth a long time and great labour to bring it to passe and perfection. Euery day of our life shold adde somwhat to the building; & this day should make it in greater forward∣nesse then the former. Let vs diligently consi∣der these things, and seriously examine our selues what wee haue done for the furthering of our saluation, whether wee haue alreadie made an happy entrance into it. So soone as we begin, and the first stone is laid, the doore of the kingdome of heauen is opened vnto vs. The further we proceed, the neerer wee come to the marke. This our Sauiour preached to his hearers, Iohn 5, 24. Ʋerily, verily, I say vn∣to you, he that heareth my word, & beleeueth him that sent me, hath euerlasting life: and shall not come into condemnatiō, but hath passed from death Page  957 to life. When Zacheus was conuerted to the faith, and testified the sincerity of his repen∣tance by actuall restitution, he saide, This day is saluation come vnto this house, forasmuch as he is also become the sonne of Abraham, Luke 19, 9. So the Apostle speaketh, Rom. 13, 11, Consi∣dering the season, it is now time that we should a∣rise from sleepe: for now is our saluation nerer then when we beleeued it. And in that holy Praier of Christ recorded by the Euangelist Iohn, hee saith, This is eternall life to know thee to be the on∣ly very God, & whom thou hast sent Iesus Christ, Iohn 17, 3. This is the great mercy of God to giue vs here a taste of the glory to come. We haue heere as it were the first fruits of eternal life, and by hope possesse that which we shall really inherit: so wee may truly say with the Apostle, 2 Tim. 1, 12, I know whom I haue belee∣ued, and I am perswaded that he is able to keepe that which I haue committed to him against that day. Heereby we see, that it is not a doctrine of pride and presumption (as the Church of Rome teacheth) to beleeue the remission of our owne sinnes. For generally to beleeue y^t God forgiueth sinne, or that some men haue their sinnes forgiuen, is no priuiledge of the Church, but the common faith of the diuels, Iam. 2, 19. All the Articles contain the confes∣sion of a speciall faith, and a particular appli∣cation to our selues. As I must beleeue God the Father to be my Creator, the Son my Re∣deemer, the holy Ghost to be my Sanctifier: so I am boūd to beleeue the remission of mine owne sinnes, the resurrection of mine owne body, and that life euerlasting shall be giuen to me. Thus the Apostle speaketh, Gal. 2, 20: I liue by the faith of the Son of God, who loued me, and gaue himselfe for me. This special faith must be the faith of vs all.

[Vse 4] Lastly, from hence we are put in minde of sundry good duties necessary to bee practised of vs. First, seeing euery true member of the Church, hath the forgiuenes of his sins giuen & assured vnto him, it is our duty to acknow∣ledge our selues to bee greeuous sinners, to haue godly sorrow for them which may cause repentance, not to be repented of, and to seek pardon by dayly prayer for the forgiuenes of them at the hands of God.* Hee resisteth the proud, and giueth grace to the humble. He filleth the hungry with good things, and sen∣deth the rich empty away. He is ready to for∣giue, and to haue compassion on his children: he is slow to anger, and of great kindnes. Hee doth not deale with vs after our sinnes, nor re∣ward vs according to our iniquities. Hence it is that the Apostles haue taught, and the god∣ly haue acknowledged themselues greeuous sinners, yea, euen the most regenerate, as Da∣uid, Daniel, Paul, and others. Seeing therefore we haue a promise of forgiuenes, & as it were a priuiledge aboue others of the world, it be∣hooueth vs to haue in vs an humble acknow∣ledgement of our sinfull estate, ioyned with godly sorrow and earnest prayer for the for∣giuenes of them. Secondly, it is required of vs to haue a reuerent care and feare, not to of∣fend him any more, as heeretofore wee haue prouoked him, yea a most earnest studie and desire to please him better thē we haue done. This the Prophet teacheth, Psal. 103, 3, 4. If thou O Lord streightly markest iniquities, O Lord who shall stand? But mercy is with thee, that thou maist be feared. This was the instruction that Christ gaue vnto the diseased man whom he had healed, when hee found him in the Tem∣ple, hee saide vnto him, Behold thou art made whole, sinne no more, lest a worse thing come vnto thee, Ioh. 5, 14. Thus the Apostle Paul descri∣beth true repentance by the fruites and effects of it, 2 Cor. 7, 11. Behold this thing that ye haue bene godly sorry, what great care it hath wrought in you, yea what clearing of your selues, yea what indignation, yea what feare, yea how great desire, yea what a zeale, yea what reuenge. Where this care is not to please God, and feare to fall a∣gaine and offend him, there was neuer true re∣pentance, nor any feeling of the forgiuenes of former sinnes. This were exceeding vnthank∣fulnes for mercy receyued, and a turning of the grace of God into wantonnes, to commit sinne anew that grace may abound. Thirdly, it is our duty to returne all praise and thankful∣nes to God for this so infinit and vnspeakable mercy, which appeareth in nothing more thē in the forgiuenes of our manifold sins. It be∣longeth to God onely to forgiue sinnes, ther∣fore to him onely belongeth the glory of for∣giuenes, as being onely worthy to receiue all praise. This Daniel confesseth in his praier, O Lord, righteousnes belongeth vnto thee, but vnto vs open shame, as appeareth this day. So the pro∣phet Dauid prouoking all to praise the Lord, alledgeth this as the cheefe reason to mooue them, Which forgiueth all thine iniquities, & hea∣leth all thine infirmities, Psal. 103, 3. This also we see in the practise and example of the A∣postle, who mentioning his sinnes, and mag∣nifying the exceeding and abundant mercy of God in the pardon of them, hee breaketh out into a thankesgiuing to the eternall God, Ʋn∣to the King euerlasting, immortall, inuisible, vnto God onely wise, be honor and glory for euer & euer, Amen, 1 Tim. 1, 17. Rom. 7, 25. If we haue ta∣sted of this mercy, let vs bee mindfull of this duty: and if wee haue had experience of this forgiuenes, let vs be carefull to expresse vnto him our thankfulnesse. Fourthly, wee must shew backe againe our loue toward our hea∣uenly Father, according to the measure of his loue toward vs. The greater sins he hath par∣doned, the greater loue should bee returned. This is it which y^e Prophet professeth to haue wrought exceeding loue in his heart towards the Lord, when he considered how gracious and mercifull he had bene vnto him, Psal. 116, 1. I loue the Lord because he hath heard my voice and my prayer. The practise of this duty is re∣membred and commended in the sinfull wo∣man, Luke 7, 47. Many sinnes are forgiuen her, Page  958 for she loued much: to whom a little is forgiuen he doth loue a little. Let this example be continu∣ally before our eies. Let vs examine our selues how neere we come vnto her in the practise of this duty. Let vs behold our selues in her, as in a glasse. If wee haue had a blessed experience of Gods louing kindnesse toward vs, in blot∣ting out and burying our sinnes out of his re∣membrance, let vs be answerable in loue to him againe, who hath loued vs first. Where little loue appeareth to God, there is little knowledge of forgiuenes of sinnes. Where no loue is, there is no feeling of the comfort of this doctrine. If we haue found God excee∣ding kinde and gracious vnto vs, it will work an exceeding measure of loue, where God hath assured and sealed vp that grace by his holy Spirit. Lastly, the receiuing of this mer∣cy from God, must worke in vs mercy toward our brethren, that as we haue obtayned for∣giuenesse of sinnes at his hands, so wee should be ready to forgiue one another, And so bee mercifull to others, as our heauenly Father is mer∣cifull to vs, Luke 6, 36. This our Sauiour tea∣cheth in the parable of the King that would take an account of his seruants, to wit, that he requireth mercy where he hath shewed mer∣cy, and that iudgement shall be without mer∣cy, to him that sheweth no mercy. Hence it is that the Apostle giueth this in charge, Eph. 4, 32. & Colos. 3, 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples, and hath left vnto his Church, warranting vs to aske forgiuenes, as we feele our selues ready to forgiue. This we are to apply vnto our selues, and learne euerie day to be like to our heauenly Father, Matth. 5, 45. Who maketh his Sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD, and would finde him mercifull vnto vs (as e∣uery one will seeme to be desirous of it) let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie to∣wards vs, none is more excellent, more cōfor∣table, more certaine then this, if we finde it in vs; that is, the pardoning and passing ouer the wrongs offered vs, and a readines to forgiue, euen our enemies that most enuy and hate vs; and that frankely and freely, as we our selues haue receyued forgiuenesse at the hands of God.

[The Lord his God is with him.] These words containe the second priuiledge peculiar and proper to the Church, which God hath be∣stowed vpon it, to wit, the presence of his Spirit. True it is, in regard of his essence and deity hee is euery where, the heauen is his throne, and the earth is his footstoole, Psalme 139, 7, 8. So that we cannot hide our selues from his presence. If we ascend into heauen, he is there: If we lye downe in the graue, he is there: if we take the wings of the morning, and dwell in the vtter∣most parts of the sea, thither shall his hand leade vs, and his right hand hold vs: if wee say, yet the darknes shal hide vs, the night shall be light about him. But in this place this prophesie poynteth vs vnto vs another presence, to wit, of his grace, protection, defence, and deliuerance; the presence of his Spirit, sanctifying his chil∣dren, purging them from dead workes, to be a peculiar people vnto himselfe,* working in them regeneration, and finishing all good things in them, to bring them to euerlasting life. We learne from hence, That it is a great priuiledge of the Church, to haue God pre∣sent with it, and president ouer it. He is not farre off from those that are his (howsoeuer in time of affliction, and in the houre of tentati∣on, he seemeth so to them:) hee is neere vnto them, he is euer with them, he holdeth a gra∣cious hand ouer them. This is it which the Lord so often promiseth in his word, & truly performeth, to the great comfort of all his children. This is it which the Lord speaketh to Iacob, going from his fathers house to Pa∣dan Aram, Gen. 28, 15. This also the Prophet Dauid acknowledgeth, Psal. 34, 15, 18. And lest any should restraine that exhortation, and take it peculiarly to belong to him alone, the Apostle extendeth it farther, and applyeth it to all the people of God, speaking to them as well as vnto Ioshua, chapt. 1, 9. I will not faile thee, nor forsake thee; so that we may boldly say, The Lord is mine helper, I will not fear what man can do vnto me. This is it which Christ our Sa∣uiour often alledgeth for the comfort of his disciples, Ioh. 14, 18. Math. 18, 20, & 28, 20. I will not leaue you comfortles, but I will come vnto you: Loe, I am with you to the end of the world.

The reasons are these. First, his presence ap∣peareth, [Reason 1] that the faithfull might be assured of his protection and defence, beeing gathered together by his power, without which, they could not haue any comfort. If the souldiers should bee destitute of the presence of theyr Captaine, the wife of her husband, the people of their King, they would remaine comfort∣lesse, and in continuall feare to do their duties and performe their allegeance. But hauing their continuall presence, they haue continual assurance, and ioyfulnesse in theyr place and charge committed vnto them: otherwise, the best seruants of God & most painfull in theyr callings, should be in the worst case and con∣dition. To this purpose Christ sayth, Goe and teach al nations, to obserue whatsoeuer I haue com∣manded you, and lo, I am with you alway vntil the end of the world, Mat. 28.18, 19, 20. Seeing ther∣fore God wold not haue vs danted with dan∣ger, or discouraged with feare, but to go lu∣stily forward where he hath called vs, we can∣not doubt of the assurance of his presence with vs in all assayes and assaults, whatsoeue• shall be offered vnto vs.

[Reason 2] Secondly, he is ready to heare their pray∣ers, to helpe them in their distresses, & to yeild them those things that they stand in neede of. If he were absent from vs, & not present with vs, hee could not consider of our wants, nor succour vs in our necessities, nor deliuer vs from our enemies, nor refresh vs with his helpe, while we walke through the valley of the shadow of death. Therefore when Christ teacheth, Mat. 18, 20. that by the grace of his Spirit, and the power of his Deity, he is in the middest of the Church, he confirmeth it here∣by, that whatsoeuer they shall desire, it shall be giuen them of his Father which is in Hea∣uen.

[Vse 1] Let vs now proceed to the vses of this Do∣ctrine. First, it followeth from hence, if God be still with his Church, then there is neuer any separation & diuorcement between God and his Church, betweene Christ & his mem∣bers; so that whosoeuer would find the Lord to be his God, he must be in the Church, & of the Church. Christ is sayd to walk in the mid∣dest of the seuen golden Candlestickes,* that is, of the Church. Christ is euermore in his Church, and whersoeuer the Church is there is Christ. No man shall euer finde Christ as a Sauiour, but in his Church. The Emperour is to be acknowledged whersoeuer his standard is: the King is where his Court is. So there is alwayes a neere coniunction betweene God and his Church. Where he is present with his grace, there is his Church. We shall not need to say with Martha, Lord, if thou haddest beene heere, my brother had not bene dead, Iohn 11, 21. for God is euer with vs, in all dangers he stan∣deth present by vs, His left hand is vnder our head,*and his right hand doth embrace vs. This is a notable and singular comfort to all the true members of the Church, who are assured of y^e spirituall and speciall power and loue of God toward them, supporting them and staying them vp with both his hands, that they fall not from him through weaknes and infirmity of the flesh. And seeing his loue is such vnto vs that he will not be farre from vs, but in all our troubles embrace vs in both his armes, this ought to stay and strengthen vs in all tri∣als, and confirme vs in all tentations, which are as it were so many stormes and tempests beating vpon the barkes of our soules, and threatning to make shipwracke of them. We are ready in all our troubles, when wee finde not present help at hand, to suppose the Lord to be farre from vs. We are impatient of de∣lay, wee cannot abide to waite the Lords ley∣sure. So soone as we are entred into the Fur∣nace of affliction, y^t we feele the flames there∣of to scorch vs, and the anguish therof to en∣ter into our bones, by and by we thinke that God should helpe vs, euery moment and mi∣nute appeareth to be a day, and euery day see∣meth a yeare vnto vs, vntill hee scatter the coales, and pull vs as a fire-brand out of the fire. This made the Prophet in the heat of his affliction to cry out, Why standest thou farre off, O Lord, and hidest thee in due time, euen in afflic∣tion? Psal. 10, 1. Wherby we see, that the chil∣dren of God are wonderfully assaulted, & the flesh wrastleth against the Spirit, & sometime preuaileth, and for a time getteth the vpper hand. So the same Prophet saith, Psal. 13, 1, 2. & 22, 1, 2. How long wilt thou forget me ô Lord? for euer? How long wilt thou hide thy face from me? &c. And againe, My God, my God, why hast thou forsaken me? and art so far frrm mine health, and from the words of my roaring, &c? And in an∣other place, Will the Lord absent himselfe for e∣uer? and will he shew no more fauour? Is his mer∣cie clean gone? &c. Thus his faith was assaulted, and his hope tryed, that he should not fal in∣to infidelity, and yeeld to distrust in God. But seeing our doctrine affirmeth, that God is ne∣uer from vs, howsoeuer hee seemeth to delay and deferre his helpe, let vs learne (how great soeuer our conflicts be) not vtterly to despaire of Gods mercy, though it tarry. Waite,* for it shall surely and certainly come, and not stay, when the time, euen the appointed time com∣meth. So when the faithfull recouer thēselues out of the former tentations, as it were out of a gulf ready to swallow them vp, they gather strength of Faith, rest vpon the power & pre∣sence of God, and waite with patience the Lords leysure, and confesse it was their owne infirmity.

This the Prophet Dauid setteth downe, in Psal. 40, 1. and 42, 5, 11. and 43, 5. and in di∣uers other places. Thus it standeth all of vs vpon, when affliction tryeth vs, when the flesh tempteth vs, when satan winnoweth vs, and all of them consenting and conspiring toge∣ther, seeke to ouerthrow vs; to consider that howsoeuer God oftentimes deferreth to help vs, yet he is still present with vs, and to assure our selues that doubtles he is not farre from e∣uery one of vs.* It is the will and pleasure of God to try our faith, to stirre vp our zeale, to exercise our patience, and to teach vs to make greater account of his blessings, whē we haue obtained them: but in the end, to our endles comfort, he will declare by the effects of his loue and fauour, that he was neuer indeed ab∣sent from vs, howsoeuer we iudge so accor∣ding to the weaknes of the flesh, and hee for a time hide his countenance from vs. Moreouer this serueth to teach vs, that in our troubles and necessities we stand not in need of the in∣tercession of Saints and Angels, wee shall not neede to pray vnto them to be our Mediators to God the Father. For seeing God the Father is neere vs, yea euen at hand, shall wee turne our backes to him, and goe from him, seeing he turneth to vs to giue vs helpe? This inuo∣cation of Saints hath neither commandement to moue vs to pray, nor example to go before vs in the practise, nor promise to assure vs that we shall be heard. The direction that we haue in prayer, is to go to God, and to say to him, Our Father which art in heauen, Mat. 6, 9. This Page  960 the Prophet acknowledged, when he sayde, Psal. 73, 25. Whom haue I in heauen but thee? & I haue desired none in the earth with thee. God is euermore present with vs, the Saints departed are absent from vs, they know not our parti∣cular wants, Esay 63, 16, Psal. 94, 9. 1 King. 8, 39. they vnderstand not our desires, they are ignorant of the motions of our hearts, and the estate of our liues. Besides, wee are charged to worship the Lord our God, & to serue him onely, who onely searcheth the hearts, & try∣eth the reines, as the God that made them in the beginning. Let vs therefore go directly and immediately to God, and when wee haue helpe at hand, let vs not seeke helpe farre off. Let vs still trust in the liuing God, for vaine is the helpe of Saints or Angels. Were not hee a foolish man, and worthy to perish, who in ex∣tremity would refuse the helpe of an expert & excellent Physitian present with him, able to helpe him, willing to helpe him, offering to helpe him and giue him present ease, and yet calleth and cryeth to some Mounte-banke, a thousand miles from him, not so able, not so skilful, not so ready to releeue & release him? And are not they much more simple and sot∣tish, that when God willeth them to call vp∣on him in the day of trouble, and promiseth to heare and deliuer them, will not come to him, but fly from him to the Saints,* that know nei∣ther him nor his griefe? When the Prince is present, and calleth to come to him, were it not madnes to go to y^e subiect? So, forasmuch as Christ saith, Come vnto me all ye that are wea∣ry and laden, and I will ease you, Matth. 11, 28: let our soules answer, Lord we will come, ac∣cept thou the prayers of thy seruants.

[Vse 2] Secondly, we learne from hence, That as God is neere to all those that feare him, not onely in respect of the presence of the place, but is with them by the presence of his fauor, granting their prayers, and succouring them in their aduersities; so he is farre from all the wicked and vngodly, not in place, but in help. He will not grant their requests, he wil not be their shield and buckler; hee will not know them in their miseries. He is indeede neere to all that call vpon him, euen to all that call vpon him in truth, but he stoppeth his eares against the prayers of the vngodly, which are abhomination vnto him, Psal. 145, 18. This is it which Salo∣mon teacheth, Prou. 15, 29. The Lord is farre off from the wicked, but hee heareth the prayers of the righteous. Great is the iustice of God vpon the wicked: and great is his fauour towardes the godly. True it is, in respect of place God fil∣leth heauen and earth, He is not far distant frō vs, forasmuch as in him we liue, and mooue, and haue our being, Actes 17, 27, 28. but touching his grace he is farre from the dwellings of the vnrighteous, hee is farre from hearing theyr voyce, and regarding their necessities: he lea∣ueth them to themselues, and withdraweth his holy Spirit from them. So then, albeit God bee in euery place, and nigh to all things, yet God will not heare them, no more then men heare such as are very farre off when they call and cry out vnto them. This is it which the Prophet Dauid setteth downe, Psal. 119, 155. Saluation is farre from the wicked, because they seeke not thy statutes. And the Prophet Esay ac∣cordeth heere unto, Chapt. 59, 1, 2. The Lords hand is not shortned, that it cannot saue: neither is his eare heauy that it cannot heare. But your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you, that he will not heare. They regard not his word therefore he giueth not them his helpe. They will not heare him when hee calleth by his word, therefore hee will not heare when they call vnto him by their prayers. He is far from them, because they runne farre from him, and will not know his wayes, nor regard his truth that he offereth vnto them. Wherefore, great is the misery and destruction of the wicked y^t shall come vpon them: they shall call, but the Lord will not heare: they shal cry, but he wil not answer. The righteous in this world, doe seeme to be cursed and forsaken of God, but they are blessed and happy: and this is not the last part of their blessednes and happines, that he heareth their prayers. On the contrary side, the vngodly seeme to themselues & to others to be the onely happy men in the world; but they are wretched and miserable: and through theyr malice, blindnes, and obstinacy, this is not the last part and portion of theyr misery, that they haue no agreement with God, hee heareth not their prayers, but abhorreth thē, their thoughts, and all their workes. When we are in affliction, the cheefest comfort and stay to rest vpon is, that God is neere vs, and ready to help vs. The wicked want this staffe to leane vpon, God professeth himselfe their enemy, he refuseth their prayers, he forsaketh and casteth them away out of his presence. They can haue no peace of conscience, nor comfort in trouble: they shall houle in their mi∣series, and not be heard, Zac. 7, 13. This shall e∣specially appear at the last day, when the hea∣uen shall not receyue them, the Lord shall not know them, no creature shall comfort them, no mercy shall be shewed vnto them; thē they shall weepe and waile without redemption, and without release.

Thirdly, it is our duty to behaue our selues [Vse 3] in all our actions and dealings, as in his pre∣sence. It behooueth vs to set him alwayes be∣fore vs, and to know he continually walketh among vs. It is remembred of Henoch, that he walked continually before God, Genes 5, 22. that is, all his life time hee considered that the eye of God was euer vpon him, knowing that all things are naked and manifest before him, Heb. 4, 13. Thus the Apostle chargeth Timo∣thy, in the sight of God, who quickneth all things, and before Iesus Christ, which vnder Pon•ius Pi∣late witnessed a good confession, to keepe the com∣mandements which he gaue vnto him, without spot and vnblameable. If the childe were alwayes in Page  961 sight of his parents, the seruant of his master, the souldier of his Captain, the subiect of his Prince, they would not haue an vnseemly ge∣sture, a disordred action; how much more doth it stand vs vpon, to behaue our selues honestly, and in order, and to looke to all our wayes, that we offend not before the maiesty of God, in whose presence we stand? When the Minister prayeth and preacheth, when the people attend and hearken, wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly, hee seeth it, and beholdeth it when it is committed. We cannot hide it from his sight, and therfore we should do nothing that may greeue him. This is that vse which Moses setteth downe in gi∣uing directions to the people when they went to warre, Deut. 23, 12, 14, That they shold haue a place without the hoast, whither they should re∣sort for the necessity of nature, and couer their ex∣crements; for the Lord thy God (saith he) walketh in the middest of thy campe to deliuer thee, and to giue thee thine enemies before thee: therefore thine hoast shalbe holy, that he see no filthy thing in thee, and turne away from thee. The truth of this Ce∣remony leadeth vs (as it did them) to a farther matter. Let vs let the figure passe, & come to the substance, which teacheth, that wee must be an holy people to God in soule and bodie, and take heede of stayning and defiling our selues. And what is it that doth defile vs? It is not that which entereth into man, but that w^c commeth out of a man, as our Sauiour spea∣keth of the meates we eate, Matth. 15, 18. All the euill affections that wee haue within vs, are so many stainings of vs before God. Euill thoughts, murthers, adulteries, fornications, thefts, false witnesses, slanders, are so many infections, and as filthy dirt and dung in his sight. We must all of vs learne to purge our selues from such foule and filthy corruptions, if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house, he will haue it swept and kept cleane, that he offend not those that he would entertaine. It is a great honor vnto vs, that God will dwell with vs, and rest a∣mong vs, and vouchsafe so to abase himself as to walke among vs; ought not we then to bee carefull how we walke before him, and to be wary euery one of vs lest we should displease him? Ought we not to behaue our selues with all feare and reuerence, seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life? For as he is come neerer vnto vs: Iames 4, 8: so vnlesse we draw nere vnto him, cleansing our hands, and purging our hearts, he will withdraw himselfe from vs, if we make not our soules and bodyes pure Temples for him to lodge and abide in. Hee will dwell with vs vpon no other condition: if wee doe not marke and obserue this, wee make our soules guilty of driuing GOD away, that he should no longer remaine among vs to blesse vs.

Lastly, we are put in mind by his presence [Vse 4] to waite and stay our selues vpon his proui∣dence, in all things depending vpon his prote∣ction and deliuerance. Stephen a faythful wit∣nes of the truth, being perswaded of the pre∣sence of Christ, stood out to death, and bold∣ly maintayned the cause of God against al his aduersaries, Acts 7, 56. Wee are alwayes in such sort vnder his protection, that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples, Matth. 28, 20. Goe into all Nations, preach vnto them, and bap∣tize them, he addeth, Loe I am with you vnto the end of the world. Whereby, hee meant to con∣firme and strengthen them in all the combats they were to suffer, and conflicts which they were to endure in the preaching of the Gos∣pel. So Christ appearing vnto Paul, and pro∣mising his presence to be with him, gaue him boldnes to vndergo great dangers, and not to account his owne life precious and deere vn∣to him, so long as he might doe seruice vnto God: he sayd vnto him, Acts 18, 9.10, Feare not, but speak, and hold not thy peace, for I am with thee, and no man shall lay hands on thee to hurt thee, for I haue much people in this City. Thus the Lord speaketh to the Prophet Ieremy, Bee not afraid of their faces, for I am with thee to deliuer thee. Here we see the presence of God is made as a reason to strengthen him in the duties of his calling. We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race, and finde many e∣nemies that seeke to stop our course: & such is our weaknes, that we shall neuer be able to ouermastet them, and to go lustily forward in a resolute and constant course, vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church, that God is with vs, and will neuer forsake vs. Let vs therefore consider,*If hee be with vs, we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone, & break the teeth of the wicked. He wil scatter theyr counsels and deuices, and cast down whatsoeuer riseth vp against our peace.

[And the ioyfull shout of a King is among thē.] This is the third prerogatiue graunted to the Church, which God as king of the Church, granteth vnto it, being as it were y^e Scepter of his kingdome, & the lawes by which it is go∣uerned. For as no kingdom can stand without statutes, nor the subiects be gouernd without lawes, so it is in Gods kingdom. He is y^e King, the church is the kingdome, the word is the statute law, the diuel & al his Instruments are Traytors to this kingdome: the faythfull and elect are the natural subiects which willingly yeeld obedience to the word.* This word be∣ing the arme of God, and the kingdome, must be preached, to draw the elect into his king∣dome. This Balaam calleth a ioyfull shout, and the Prophet is commanded of God, Esay 58, 1, to cry alowd and not spare, to lifte vp his Page  962 voice like a Trumpet, shewing to the people their sinnes, and the house of Iacob their trans∣gressions. This teacheth vs, that it is a great honor and priuiledge of the Church, to haue the ioyfull shout of the word to sound among them.* The Scripture or word of God is a pri∣uiledge belonging properly to the Church & the vse thereof. When God gaue his Law in Sinai, it was giuen onely to Israel, as appea∣reth Deut. 4, 1. Exod. 20, 11, 2. where Moses stirreth vp Israel to hearken to the statutes & ordinances that should be deliuered vnto thē. So the Prophet speaketh, Psal. 147, 19, 20. He sheweth his word vnto Iacob, his statutes and his iudgements vnto Israel; he hath not dealt so wi h euery Nation, neither haue they known his iudge∣ments. Hereunto commeth the exhortation of Moses, Deut. 4, 6, 7. Keep his lawes and do them, for that is your wisedom and vnderstanding in the sight of the people, which shall heare all these ordi∣nances, and shall say, Onely this people is wise and of vnderstanding, and a great Nation. Thus the Apostle Paul sheweth the difference and pre¦heminence of the Iewes, beeing at that time the Church of God aboue the Gentiles, that it was herein most excellent and glorious, be∣cause vnto them, yea onely vnto them were committed the oracles of God, euen commit∣ted vnto them of trust:*to them pertayned the glory, the couenant, the law, the seruice of God, & the promises. Likewise, when Iohn the Apostle was commanded to write in a booke y^e things which he had seene reuealed vnto him, he was charged withall, when once they were writ∣ten, To send them to the seuen Churches that are in Asia, Reu. 1, 11. All which places plainely proue, that it is one of the greatest gifts, bles∣sings, and honors, that God bestoweth vpon his people, the giuing vnto them his word and ordinances.

The reasons are many in number and weigh∣ty [Reason 1] in force. For first, heereby we and our chil∣dren are entred into a solemne couenant with God to be his, and he to be ours for euer. A wonderfull mercy of God, that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God. This Couenan• is a mutuall promise & agreement betweene God and men:* whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them, forgiue their sins, and giue them new righteousnes & eternall life for his Sonnes sake: and on the o∣ther side, men binde themselues to accept of this mercy with all thankesgiuing, receyuing this so great a benefit with a true Fayth, and promising to yeelde true obedience to God. The entrance into this Couenant, is as it were the day of our marriage, being more neerely coupled to God, then the wife is ioyned vnto the husband. This is it which Moses is bold to put the people in minde of, exhorting them to keepe the words of this Couenant, Deut. chap. 29. verses 10, 11, 12, 13, 14, 15.

[Reason 2] Secondly, the Church alone is honoured of God, to be the keeper and preseruer, the hol∣der forth and publisher of his word, and ther∣fore none haue to do with it but the Church. Hence it is, that it is called by the Apostle, the pillar and ground of truth, 1 Tim. 3, 15. It is the preseruer of it, not the mother of it: the •ee∣per of it, not the author: it is a cryer to pub∣lish, not a iudge to decide and determine: it is as the candlesticke to holde the light, not the candle it selfe to giue light. For this cause the vision offered to Iohn of the seuen golden Candlestickes, Reuel 1, 12, 20, is expressely and directly expounded to signifie the seuen Churches. This then is an honour peculiar to the church, to be the brazen pillar of truth, and the golden Candlesticke to hold the light or candle of the word of God vnto the peo∣ple, that they may see how to walk in y^e wayes of godlynesse.

Thirdly, the word is the testament of God. [Reason 3] Now none hath to doe with the Testament or Will of any, but they that haue Legacies be∣queathed vnto them by it, as children & they that are of the houshold and kindred of God; not Strangers, Aliens, and Forreyners, they haue nothing to do in it, they are not ro med∣dle with it. Thus the Apostle teacheth, Heb. chap. 9. verse 15, That the Testament belongeth to them that are to receiue the promises of the eter∣nall inheritance.

The Vses are now to be considered. First, [Vse 1] we learne from hence for our instruction, to account the Ministery of the word, the trea∣sure of the Church. Among all the blessings bestowed vpon the sonnes of men in this life, the g•ft and blessing of the word is eminent. It is an incomparable blessing farre aboue all earthly things, y^• earthly men make their •eli∣city. The Prophet Ezek. 6 10, 11 compareth all other blessings that God gaue his people, to the ornaments of the body, as to bracelets, abiliments, rings, fine linnen, chaines, silke, & such like; but the giuing of his word and sta∣tutes vnto them, to his mariage with thē. And when God was to deliuer his lawes and ordi∣nances vnto Israel, Moses tooke them by the hand, and led them forth to meet God, who in the company of the Angels accepted them for his cheefe treasure & inheritance aboue all o∣ther nations vnder heauen: so that in the fini∣shing of this match & marriage with his peo∣ple, Moses was as the Father, the Angels, the Bridemen, God the husband, vnto whom Is∣rael was affianced & coupled in marriage. So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation, is the glad tydings of y^e gospel, & the free passage of the word to be brought among thē. The more any are blessed this way the more honorable & glorious they are with God and his Saints, they are thereby made his sons & daughters, yea kings and priests vnto him, & they which once were far off, are made neere vnto him by the preaching of y^• Gospel, whereby he dwelleth among them, and set∣teth Page  963 vp his throne in their hearts. Capernaum is saide heereby to bee lifted vp vnto heauen, Luke 10, 15. Ierusalem where the word and seruice of God was set forth, is called the ho∣ly City, and the ioy of the whole earth, & the resting place of God, Psal. 132, 13, 14. From hence all such are reprooued, as haue not the sight and feeling of this mercy of God in their hearts, to raise them vp to reioycing & thank∣fulnesse. And herein (my brethren) we are to call our selues to remembrance, & think what our condition is. We are indeed a noble king∣dome, adorned with many outward priuiled∣ges and blessings, increased in multitudes, and furnished with sundry commodities; but, if we be compared with the great, large, and wealthy dominions in other parts of y^e world, onely a poore corner of rhe earth. But heerein we passe them all, as honoured aboue them & preferred before them, that we haue the ine∣stimable treasure of the word which they doe want,* instead of those mines of siluer & gold, wherewith they abound. This is our priui∣ledge, our glory, our aduantage, wherein God hath blessed vs aboue Italy, Spaine, and many rich Countries in Asia and Affricke, vn∣der the Turke and other blind and barbarous Princes, detayned in the kingdome of darke∣nesse, and of the diuell; we haue the trueth of God amongst vs, the treasure of all treasures, the valew whereof is farre aboue all precious stones. The want of this blessing maketh all other blessings to be curses, and iudgements vnto them that are destitute hereof, & there∣fore we must all call our selues to an account, what account we make of it. We should make it our meate and drinke, a treasure for the ob∣taining whereof rather then want it, we wold sell all that we haue: but (alas) what thanke∣fulnes hath it wrought in vs? We are like vn∣to the Iewes; they had this glorious light brought among them, but they loued darke∣nes more then light, because their works were euill. If we be weary of this heauenly Manna, let vs take heede lest the Lord grow weary of vs: if we cast away his word, he wil cast away vs, and forsake vs for euer. The Lord biddeth vs take heed to the sound of the Trumpet, Ier. 6, 17: let vs not answer presumptuously wee will not take heed; let vs beware of securitie, & remember from whence we are fallen, And let him that glorieth glory in this, that hee vnder∣standeth and knoweth the Lord and his word, to his saluation, Ier. 9, 24.

[Vse 2] Secondly, it followeth, that wheresoeuer God hath established this his ordinance, there certainly hee hath a Church and chosen peo∣ple, and some that belong to eternall life, for whose sake it is sent among them. For as the Spirit of God is the soule of the church, quick¦ning it, and giuing it life: so the word is this soules instrument, or the seed wherby it wor∣keth, and the onely essentiall marke thereof; so that where it is sincerely taught,* and con∣stantly professed, there certainly is a Church. Where it is not, there is no true Church (albe∣it it haue neuer so goodly and glistering a shew) but a very carrion & carkas of a church without the life of the Spirit: but as an house without light, as the world without the Sun, as a kingdome without the Law. The Pro¦phet Esay calleth it the standard of God, say∣ing, I will lift vp mine hand to the Gentiles, and set vp my standard to the people, & they shal bring thy sonnes in their armes, and thy daughters shall be carried vpon their shoulders, Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine, and therefore all that will haue comfort that they are members of the church, must range themselues vnder it as soldiers vn∣der the banner of their Chieftaine; otherwise they remaine as men In darknes, & in the sha∣dow of death, as stragling and runnagate sol∣diers out of the campe, and as dissolute men vnder no law to gouerne them. For they are the vilest and basest that liue without it, very dogges and swine. They of the Church are Gods chiidren, and the word is the Childrens food belonging to them onely. When the Canaanitish woman would haue beene par∣taker of Christs Ministery, Mat. 15, 26. he an∣swered, It is not meet to take the childrens bread and to cast it vnto whelpes. But other are as vn∣cleane and filthy beasts: This which now hath bene spoken, serueth to ouerthrow two sorts of people: first, those of the Church of Rome, which make other markes and notes of the Church; as antiquity, vnity, vniuersality, suc∣cession, subiection to the Pope, and such like counterfet markes of their counterfet church, and leaue this which is the most certaine and inseparable note. This proueth vnto vs plain∣ly, that these which most of all boast of the name of the Church, are indeede neyther the Catholike Church, nor any sound part there∣of, because they want the immortall seede to beget them, the milke and meate of the word to feede and norish them, yea it is accounted an high point of heresie to haue read y^e Scrip∣tures, and none is permitted to looke into them without a license, so heinous a sin it is to haue the word. Secondly, it censureth & con∣demneth the Donatists, Anabaptists, Brow∣nists, and those of the separation, which con∣demne our Churches to be no Churches; our Sacraments to bee no Sacraments; our Mini∣sters to be no Ministers; and in effect our reli∣gion to be no religiō, because we do not with them in matters accidental fully agree, albeit we do consent in matters fundamental: we lay Christ alone for the foundation, on which we build our saluation: we lay hold vpon him by faith only: we preach Christ crucified truly, & by their owne confession, powerfully. They hold themselues to haue receiued faith among vs by our Ministery, before they made this rent and breach in the Church, and that the end of such fayth (if they had dyed in it) had beene the saluation of theyr soules.* Let them therefore return, and cause others to return & Page  964 ioyne with vs in hearing the word preached, seeing where it is rightly established, there must of necessity be a true Church. And albeit some of them haue written, many of thē haue spoken against our Church, yet let them fol∣low the example of that sonne,* who answered his father stubbornly, that he would not work in his vineyard, but afterward repented ear∣nestly, and went his wayes.

[Vse 3] Thirdly, all such as are this way honoured and blessed, must be carefull to vse the word as an honour and a blessing, by imbracing it, by entertaining it, by magnifying this bles∣sing of God, in truth, and not in opinion; in heart, and not in face; in workes, and not in words; that we may walke worthy the Gos∣pel, and of the Lord that hath called vs, and shew our selues carefull to bring foorth the fruites thereof; saying with the Apostle, Rom. 10, 10. How beautifull are the feete of them that bring glad tidings of peace, and bring glad tidings of good things! Hitherto rendeth the exhortati∣on of the Apostle, 1. to the Thessalonians, ch. 2, 11, 12. Let vs be carefull to keepe this trea∣sure among vs, lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs, it will be a sea to drowne vs: instead of being the sauour of life to life, it will turne to bee the sauour of death to death: instead of being meate to feede vs, it will bee our bane to destroy vs: instead of good tydings to refresh & comfort vs, it will proue the saddest and heauiest newes that e∣uer came to our eares, and that day the black∣est day that euer came ouer our heads. Thus our Sauiour threatned Capernaum, which hee had honoured with his presence, blessed with his preaching, aduanced by his dwelling in it, and lifted vp with his miracles, Mat. 11, 26. Thou Capernaum which art lifted vppe vnto heauen, shalt be throwne downe to hell, &c. Look vpon the seuen Churches of Asia, we see what is become of them. Behold what y^e contempt of the Gospel hath brought vpon the Iewes, the like hath not falne vpon any people, since the beginning; what mischeefe & miserie did not fall vpon them? It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum, and hath magnifi∣ed his mercies and loue vnto vs aboue other nations. The more he hath honoured and ex∣alted vs aboue others, the more vile and odi∣ous we shall become; he will poure shame & contempt vpon vs, he will make vs a mirrour and example of his iudgements to others, vn∣lesse we bring foorth fruites answerable to so great goodnesse. Who so is wise-hearted, let him consider these things.

[Verses 22, 23, 24. God brought them out of Egypt, their strength is as an Vnicorne: for there is no sorcery against Iacob.] Hitherto wee haue spoken of the spirituall blessings bestowed vpon the Church, to wit, the forgiuenesse of their sinnes, the presence of the Spirit, and the vse of the word. Now followeth another pri∣uiledge, being an effect of the former, that no∣thing shall hurt them; they may fall into ma∣ny afflictions, but none shalbe able to destroy them. He alludeth in this place to the practise of the Vnicorne, purging and clensing the water with his horne against the poison of ve∣nomous beasts. From hence we learne,* that no meanes and attempts shall hurt or ouerthrow the Church. Whatsoeuer the enemies of God and his people imagine, what counsell soeuer they take, what mischiefes they deuise, God will make them frustrate and of none effect. This truth appeareth by sundry examples in y^e word of God. When the Church of God was in Egypt, the Egyptians said, Let vs work wise∣ly with them lest they multiply; they vexed them with bondage, they destroyed their children, they oppressed them with burthens, they plagued them with taskemasters, and euery way they encreased their miseries: Ex. 1 & 2, & 3. yet after all these diuellish practises they preuayled nothing a∣gainst them. This appeareth likewise in the ambition and pride of Haman, Ester 3. and 7, and 9. He thirsted after blood, but the plot he had contriued was disappointed, and he fel in∣to the pit which hee had digged for another, the snare was broken and the Church was de∣liuered. Infinite are the examples that might be produced to this purpose, of the Churches dangers and deliuerances. The Prophet Dauid handleth this argument at large in sundry Psalmes. In the 91. Psalme, verses 3, 4, 5, &c. he assureth those that trust in God, that into whatsoeuer dangers they fall, they shall neuer miscarry, nor be dismayed in theyr afflictions. Where the Prophet meaneth, that howsoeuer these afflictions may come to the godly, yet they shall not bee able to hurt or hinder their eternall peace with God, but he will make them and all things besides to further theyr saluation. This is it which the Apostle teach∣eth at large, Rom. 8, 35, 37. Thus we see that no attempts can hurt the Church, inasmuch as God taketh the wise in their craftinesse, and scattereth the deuices of the wicked,* as he tur¦ned the wisedome of Ahithophel into foolish∣nesse.

The Reasons of this Doctrine seruing for confirmation of vs, are direct & euident. For [Reason] first, it is God that watcheth ouer his to deli∣uer and to preserue them from all the dan∣gers that go ouer theyr heads. We shall not neede to feare hauing so good a keeper, & be∣ing assured of right good keeping. He will al∣wayes protect vs by his great power and infi∣nit goodnesse. This the Prophet handleth at large, Psal. 121, 1, 2, 3, 4, 5, 6, 7. So Moses de∣claring the cause that Balaams curses & con∣iurations did not preuaile, but were turned in∣to a blessing, sayth, It was because the Lord lo∣ued his people, Deut. 23, 5. No policies can pre∣uaile where there is such a keeper, who being on our side, what skilleth it who bee set a∣gainst vs?

[Reason 2] Secondly, hee hath appointed the Angels also to guard and defend them, to pitch their Tents round about them, to bee ministering spirits sent out for their good, which alwayes behold the face of their Father which is in heauen. God is the cheefe watchman whom nothing can escape; the Angels are second watchmen vnder God, whom God hath de∣puted to that office to serue the necessities of the Church. This the Prophet Dauid y^t sweet singer of Israel setteth downe, Psal. 91, 10, 11, 12. Where the prophet proueth, that no crosse or calamity shall come neere them or their dwellings to hurt them, because not onely God himselfe will care for their defence, but appoint the holy Angels as his heauenly mes∣sengers to preserue them. Not that the helpe of God is not sufficient, or that we should put our trust in their helpe, but to teach vs for our comfort, that we haue God and all the hoast of heauen, as an army ready mustered & mar∣shalled to succour and sustaine vs in all our dangers.

Now it remaineth to consider what Vses [Vse 1] may be made of this Doctrine. First, we must confesse to our singular comfort, that great is the power and goodnesse of God, which can neuer faile or forsake those that are his. No counsell, or wisedome, or policy, can escape his knowledge, or encounter with his power: we see this notably in this example before our eyes. This false Prophet Balaam was an ene∣my of God and of his people, he had set both his heart to couet, and his tongue to saie; all his purpose was to curse the people, hee lea∣ueth nothing vnattempted to compasse and contriue his enterprize, yet we see all is vani∣ty and commeth in the end to nothing. Great therfore is the power and might of God. We heard in verse 19. that he was constrained to say, That God is not like to mortall men, & ther∣fore we ought to be ashamed to call the truth or power of God into question, wherein there is neither want nor weaknes. All the power that is in men and Angels, is nothing to the infinite power of God. Let vs therefore ac∣knowledge and confesse this might and ma∣iesty of God: let vs in all our dangers and calamities reuerence it, and rest in it. Let vs not measure it by ordinary meanes, but know that he is able to work as wel without means, and against meanes as by meanes. The faith of Abraham is commended by the Apostle, Ro. 4, 18. Heb. 11, That aboue hope he beleeued vnder hope, and that God was able of the ashes of Isaac offered vp in sacrifice, to raise him againe to life.

*Secondly, wee may in assurance of his fa∣uour conclude the blessednesse of the people of God, and their happy estate and condition: yea, we may truly say with the Psalmist, Psal. 144, 15. Blessed are the people that are so, yea bles∣sed are the people whose God is the Lord. None are harder assaulted, none are better protected. Their confusion is sought, but they stand in y^e strength of God. This is a great blessing, to be shaken, and yet to abide firme in stormes and tempests. Happy are they that haue so vigilant a watchman as the Lord is. That City is safe, that kingdome is sure, that house is quyeted, that soule is secured, that hath such a keeper. What City vpon the earth (sauing the City of our God) hath such a watchman as neyther slumbereth nor sleepeth? But the Church w^c is Gods commonwealth, hath a gouernour and guardian, which is all an eye to see their dan∣gers, all an eare to heare the counsels, & all an heart to vnderstand the deuices of theyr ene∣mies, and all an hand and strong arme to scat∣ter them, and to defeate them. This happines we heard before, verse 10, how Balaam prai∣sed and desired. He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men, because GOD held them for his people. Though he were a wret∣ched idolater, and sought to turne the truth of God into falshood, yet standing as it were vp∣on the racke, hee was inforced to vtter this speech, as if he had sayde, Who is it that can doe any thing against Israel, seeing they re∣maine in the fauour of their God? Let vs learn to magnifie the Lord for his mercy, and walk worthy of this our happines, which the men of this world do want. They haue no prote∣ction from God, but lye open and naked vnto dangers of soule and body, and haue to defend them, not so much as a poore fig leafe.

Thirdly, let vs seeke to bee at peace with God, and labour to be reconciled vnto him. If God be against vs, what creature dare stand vp for vs to helpe and comfort vs; nay what creature shall not fight against vs to destroy and confound vs? For the subiect (though ne∣uer so noble & honorable) that hath the King against him, shall finde few others to succour him, or shew him any countenance, as we see in the booke of Ester;* so soon as the wrath of the King began to be kindled against Haman, by and by they couered his face, and helped forward his execution. So if wee sinne against God the King of Kings, and prouoke him to wrath, who shall dare to pleade for vs? On the other side, if God be on our side, who shall be against vs, or what creature shall hinder our peace? This the Prophet Hosea declareth, as a benefite belonging to the Church, Hos. 2, 18. In which words the Lord promiseth that hee will so watch ouer his Church by his pro∣uidence, that they shall haue rest and securitie from all dangers of enemies, and be deliuered from the rage of beasts, and the violence of men. But how (will some say) can this bee? [Obiection.] Seeing the vngodly that haue God their ene∣my, yet haue the world and the men of y^e world smile & laugh vpon them, and the godly who haue God their friend, yet haue the world for their enemy? I answer, [Answ.] This seemeth to be so to those that iudge of things after the flesh & according to the outward appearing; but if we will iudge righteous iudgement, and be∣hold them with the eye of Fayth, wee shall Page  966 finde it to be otherwise; whether wee respect the end, or the inward feeling of the soule and Conscience. Touching the end and issue of things, if we waite with patience but a while, and looke with a single heart vpon the euent, we shall see that the vngodly (who haue God set against them) haue al things to work their destruction, and to further their condemnati∣on; not onely their troubles, but euen the most holy ordinances of God, the exercise of prayer, the hearing of the word, the partaking of the Sacraments. The things are in them∣selues, and their owne nature the sauor of life to life, 2 Cor. 2, 16: but to them they become the sauour of death to death. Contrarywise, the godly who haue God reconciled to them in Iesus Christ, haue all things to further & to finish the saluation of their soules, and to seale vp their eternall peace, Rom. 8, 28: inasmuch as all accidents that befal them, tend to bring them to glory and immortality, and work for the best vnto them that loue God, euen vnto them that are called of his purpose: not onely prayers and praises, not onely the Word and Sacraments, which are as the life of their souls and the breath of their nosthrils, but all cros∣ses, calamities, and afflictions, are sanctifyed for their good and happinesse. Secondly, in respect of the inward feeling of the soule and conscience. For the vngodly, who feele the wrath of God for their sinnes, as it were the flashings of hell fire, doe finde rest and refuge in nothing, but account all the creatures for their enemies, and alwayes stand in feare of them as of Gods hoast and army, set in battell array against them, and as of his instruments to bring them to destruction. The heauens are prepared at the commandement of God to be as brasse, as in the dayes of famine, to punish them, 1 Kings 17, 1. the clouds to poure down showres of raine vpon them, as vpon the olde world, Gen. 7, 11: the waters ready to drowne them, as the hoast of Sisera, Iudg. 5, 12: the fire to consume them, as it did Sodom and the other Cities of the plaine, Gen. 19, 24: the aire to poyson and infect them, as in the time of pestilence, Ezek. 5, 12: the earth open to swal∣low them, as it did Dathan and his followers, Numb. 16, 32, the Beares to deuoure them, as they did the two and forty vngracious chil∣dren that mocked the Prophet, 2 King. 2, 42: the Lyons to destroy them, as they did the I∣dolatrous Samaritanes, 2 King. 17, 25: Fiery serpents to sting them, as they did the mur∣muring Israelites in the wildernesse, Num. 21.6: the basest and meanest creatures are armed with power and will to bidde battell against them; Flies and Frogges to annoy them. as they did the Egyptians, Exod. 8, 6.24: & Lice to eate them, as they did Herod a bloody per∣secutor of the Church, Acts 12, 23. Thus do the vngodly feare all the creatures of God, & cannot be secured from any one of them. An example whereof we haue in Cain, who wan∣dered vp and downe in the earth, and feared that euery creature that found him would kill him, Gen. 4, 14. And no maruell, for the wic∣ked flyeth when no man pursueth him, Prou. 28, 1. But the godly, who feele Gods fauour and mercy toward them, and haue him for their friend, do find by blessed experience all Gods creatures, as it were his souldiers, to stand for them, and therefore doe not stand in feare of them, but can say with a feeling faith, Rom 8, 38. I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things to come, nor heighth, nor depth, nor any other crea∣ture shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord. For when the wayes of a man please God, he will make euen their enemies at peace with them, Prou. 16, 7. All this appeareth in the example of Adam, as in a glasse: before he fell into sinne, Gen. 3, 8. he walked in the garden without feare, he talked and communed with God without feare; all things were subiect to him that was subiect vnto God. But when he had nearkened to the olde serpent, and disobeyed the commandement of God, the whole course of Nature was turned, he hid himselfe from the presence of God, and feared the creatures which before hee ruled. To conclude therefore, seeing it is God who is the cause of our peace, let vs rest vpon his prouidence and protection, and seek earnestly reconciliation with God, that wee may haue the inward peace of a good conscience, which howsoeuer the world may striue to disturbe and hinder, yet cannot take away from vs: as our Sauiour Christ promiseth, Iohn 16. verse 33, In me ye shall haue peace, in the world yee shall haue affliction. And againe, Iohn 14, 27. Peace I leaue with you, my peace I giue vnto you, not as the world giueth giue I vnto you. So that in re∣gard of this spirituall peace of the faithfull, cōsisting partly in our peace with God, which is the Fountaine, and partly in our peace of conscience, which is the fruite,* our soules are assured to dwell at ease; in the middest of all troubles wee shall be comforted, and by his prouidence and protection be secured, how∣soeuer our bodyes bee tossed and turmoyled. For this spirituall peace not onely may stand, but is euermore ioyned with crosses and per∣secutions.

[Verse 24. Behold, the people shall rise vp as a Lyon, and lift vp himselfe as a young Lyon: hee shall not lye downe till he eate of the prey, &c.] In these words, the estate of the Church is de∣scribed after sundry conflictes in this life. It hath many enemies that for a time rise vppe a∣gainst it, but in the end the Church shal rouze vp it selfe and arise as a Lyon, who will not couch till hee haue taken and eaten his prey. This shalbe the strength of the people of God in subduing and ouercomming all theyr ene∣mies. This was begun by Moses, prosecuted by Ioshua, continued by Dauid, and fulfilled by Christ, Who ruleth in the midst of his enemies, and shall bring all things in subiection vnder his Page  967 feete.* Psal. 110, 1, 2. From hence we learne, That the Church in the end shall haue victory ouer all enemies that set themselues against it. They dash themselues against the Rocke that shall breake them in peeces: for howsoeuer they oppose themselues against the good e∣state thereof, they doe but kicke against the goad, as stiffe-necked & hard-hearted beasts, that haue not learned to beare the yoke of God, nor to acquaint themselues with the wayes of godlinesse. God will shew himselfe most powerfull in ouerthrowing and discom∣fiting the enemies of the Church. This eui∣dently appeareth by the history of the Church in Egypt, in Babylon, as also in the bookes of Exodus and Ester. The Prophet Dauid de∣clareth,* that notwithstanding the rage of Gods and his enemies, He that dwelleth in the heauens shall laugh, the Lord shall haue them in derision, yea he shall crush them with a scepter of Iron, and breake them in peeces like a Potters ves∣sell, Psal. 2, 4, 9. This Christ our Sauiour tea∣cheth his Disciples, when he sent them foorth to worke myracles, and to preach the Gospel of the kingdome to be at hand; he prepareth them for the Crosse, he foretelleth them what they should looke for, I send you as sheepe in the midst of wolues: but beware of men, for they wil deliuer you vp to the Councels, they will scourge you in their Synagogues, they will bring you before Rulers, they will betray you to your enemies, and ye shall be hated of all men for my sake; but hee that endureth to the ende, shall bee saued. Matth. 10, 16, 17, 22.

[Reason 1] The Reasons are euident. For first, the Lord Iesus is the King of his Church, he hath the keyes of hell and death, He openeth and no man shutteth he shutteth and no man openeth, Reuel. 1, 18. Iohn 10, 28. He is the Shepheard of his sheepe; his sheepe heare his voyce, he know∣eth them, they follow him, he giueth vnto thē eternall life, so that they shall neuer perish, neyther shall any pluck them out of his hand. He is the head of the Church, and quickeneth all the members of his body, by whom we haue redemp∣tion through his blood, euen the forgiuenesse of our sinnes, Col. 1, 18. Seeing therefore Christ Iesus is the King of his Church, the Shepheard of his sheepe, the Head of his body, wee cannot doubt but he will defend his Church, saue his sheepe, & keepe safe and sound the members of his body, that none shall be able to destroy them, or to take them out of his hand.

[Reason 2] Secondly, our weaknes is not hidden from the Lord, he knoweth whereof we are made, he remembreth that we are but dust; yea a winde that passeth and cometh not againe Therefore the Apostle saith, that God is faith∣full, which will not suffer vs to bee tempted aboue that we are able, but will euen giue the issue with the tentation, that we may bee made able to beare it, 1 Cor. 10, 13. So the Prophet teacheth, that the rod of the wicked shall not alwayes rest vpon the lot of the righteous, lest the righteous put foorth their hand vnto wickednesse, Psal. 125, 3• declaring that the Lord appoints his for a time to be afflicted, yet in the end they shall be deliuered, and the wicked shall not be suf∣fered in their oppressions.

The vses are now to bee handled. First, [Vse 1] this teacheth for our instruction, that the Church hath alwayes enemies in this world, against which it must continually striue and fight. There is no victory before the battaile, there is no conquest before the fight. We are all souldiers and warriours in this life, to fight the battels of God, we must not dreame of li∣uing euer in rest and pleasure. Humility and misery must go before honour and glory: the crosse commeth before the crowne; we must wrastle before we can haue the garland;* wee must runne before we can obtaine the goale; we must striue before we can haue the maste∣ry; we must labour before we can receiue the fruites; we must fight before we can win the victory. This is it which the Apostle sheweth vnto vs, 2 Tim. 2, 5, 6, 11, 12. Thus it was with Christ, first he suffered aduersity, and then hee en∣tred into glory: first he endured the Crosse, and de∣spised the shame, and then he was set at the right hand of the Throne of God. Luke 24, 26. Hebr. 12, 2. This is the way, let vs walke in it. He is a foolish husbandman that will look to reape before he haue sowed. The Disciple must not looke to be aboue his Master, nor the seruant aboue his Lord. We must through manifold tribulations enter into the kingdome of hea∣uen: and all that will liue godly in Christ Ie∣sus, must suffer persecutions. This is our lot & portion, this is the cup which is prepared for vs to drinke of: we must prepare strength and courage, we must get vs faith and patience, that we may be able to hold out vnto the end.

Secondly, this is a singular comfort to all [Vse 2] the children of God, and able to season and sweeten the bitternesse of the Crosse, & make vs to vndergo it with ioy and gladnesse. Whē∣soeuer therefore we shall be hated for y^e Gos∣pels sake, and suffer persecution at the hands of our enemies, let vs comfort our selues with these meditations. First, afflictions shall not separate vs from God, howsoeuer for the pre∣sent they seeme not ioyous but greeuous, yet afterward they bring the quiet fruite of righ∣teousnesse vnto them which are thereby ex∣ercised, Heb. 12, 11. This the Apostle teacheth That neither tribulation, nor anguish, neither per∣secution, nor famine, neither perill nor sword, shall separate vs from the loue of Christ, Rom. 8, 35. Secondly, the afflictions of this present time are not worthy of the glory which shall be re∣uealed vnto vs, Rom. 8, 1•: which neither the eye hath seene, nor the eare heard nor the hart of man conceiued. True it is, our afflictions are oftentimes great, but the reward is grea∣ter: our troubles are of great continuance, & of long durance, but the glory to come is with out end, when we shall be crowned and cloa∣thed with immortality, 2 Cor. 4, 17, 18. Our persecutions are many, but the ioyes laide vp Page  968 for the faithfull are infinite, & not to be num∣bred.

Thirdly, all our crosses which wee beare and sustaine, shall haue an happy euent, and a glorious end, for such as hold out to the ende shall be saued, Mat. 10, 22, 32, 39. Whosoeuer shall confesse Christ before men, him he will acknowledge before his Father which is in heauen; and whosoeuer shall lose his life for his sake and the Gospels, shall be sure to finde it, inasmuch as he hath committed it to a faith full keeper, who is able to keepe that which hee hath committed vnto him against that day.*

Fourthly, we must consider, that the same ca∣lamities, nay farre greater, haue happened to Christ himselfe and his Apostles; to the Pro∣phets and holy men of God, remembred vnto vs in the Scriptures. Now the seruant must not looke for a better condition then the Master, Mat. 10, 24, 25, nor the disciple then his Lord; nor the houshold, then the Housholder: nay, we must nor dreame of a better estate thē our fellow-seruants haue had before vs.

Fiftly, the enemies in their greatest rage, snarling like Dogs, hurting like Serpents, by∣ting like Cockatrices, deuouring like Lyons, bloody like Wolues, subtle as Foxes, raging as wilde Boares, as vnreasonable as Beasts; yet can proceed no farther then to kill the body, they cannot destroy the soule;* nay, they can exercise no power ouer the body, except it be giuen them from aboue, seeing the prouidence of God so ouerswayeth all things, that not an hayre falleth from our head, nor a sparrow to the ground, without the will of our heauē∣ly Father. These are great comforts that arise vnto vs in our troubles, wherewith we should be wholly possessed, that we murmure not a∣gainst God. On the other side this doctrine serueth to set downe the wofull condition of the persecuters and enemies of the Church; they may prosper and preuaile for a time, but in the end they shall not escape;* for the church and the members of the Church must haue the vpper hand, when all their aduersaries shall be shamefully confounded. This we see notably set before vs in the booke of Daniel; he had many and mighty aduersaries that plotted his death, and sought his ruine, incensed the King against him, and caused him to be cast into the Lyons denne. But what was the yssue of these things? Surely he was deliuered & they were destroyed: For by the commandement of the King these men which had accused Daniel, were brought and cast to the Lyons, they, their children, & their wiues; and the Lyons had the mastery of them, and brake all their bones apeeces, or euer they came at the ground of the den, Dan. 6, 24. This is it which Salomon teacheth, Prou. 11, 5, 8. Looke vpon the examples of Pharaoh, of Sancherib, of Ha∣man, of Herod, and sundry others; in al which we see, that the wicked shall bee a ransome for the iust, and the transgressour for the righteous, Prou. 21, 18. This serueth to terrifie all vngodly mē, & to teach them not to set themselues against the godly, that are more righteous then them∣selues.

Thirdly, heere is matter giuen vnto vs of [Vse 3] praise and glory to be giuen vnto God, for the safety and deliuerance of his people. It is the worke of his right hand, and therefore the glory also must be his. Our helpe cannot come by our owne strength, nor we ouercome by our owne pollicy; when we haue searched and examined all that is in vs, we shall finde it to come short of working our deliuerance. It is God onely that hath done it, and therefore we must yeeld him the honour of all the victories that he giueth vs against our enemies. When a man hath done vs any wrong, or put vs to some trouble, and we be deliuered from it; we must assure our selues, that it is God that hath giuen vs y^e vpper hand, to the end our mouths should alwayes be opened to giue him thanks and we by our whole life shold acknowledge how much wee are bound and indebted vnto him. This is it which Moses pointeth vs vnto, •eut. 32, 43, when he willeth the Iewes and Genetiles to praise Gods Name, For he will a∣uenge the blood of his seruants, and yeeld venge∣ance to his aduersaries, but he will bee fauourable to his Land, and bee mercifull vnto his owne peo∣ple.

Lastly, as Balaam heere declareth that the [Vse 4] Church hath sure and certaine hope of victo∣ry, and shall rise vp as a Lyon in defiance of all their enemies; so th s shall especially appeare in respect of spirituall enemies, which fight a∣gainst our soules. This victory shal be finished and fully accomplished in Christ, who as the victorious Lyon of the Tribe of Iudah, with his foote of brasse shall stampe downe, and trample vnder his feete by little and little the enemies of our peace and saluation. This is it which the Apostle assureth the Saints of God, Rom. chap. 16, verse 20. The God of peace shall tread Satan vnder your feete shortly. This is a sweete and singular promise, which should be as the Anchor of our soules both sure & sted∣fast whe•ein it is vnpossible that God should lye; that we might haue strong consolation, which haue our refuge to lay hold vpon that hope that is heere set before our eyes. True it is, the diuell doth alwayes renew the battaile against the seruants of God, he doth sift and winnow them as Wheat, and as it were bruise their heele; but his head is broken. Gen. chap. 3 vers. 15, he hath receiued his deadly wound, and he shall not preuaile ouer them: for there is no condemnation to them that are in Christ Iesus. Indeed God is able to foyle him and destroy him at once, and to giue vs a full and finall conquest ouer all the powers of dark∣nesse in a moment, if it pleased him: but lest we should bee puffed vp in pride, and forget our selues, lest wee should leaue calling vpon the Name of almighty GOD, and the sor∣rowing and sighing for our owne weaknesse; lest we should be besotted with selfe-loue, & Page  969 fall asleepe in security, the Lord will worke by little and little, he will proceed as it were by li••• and leuell, he will roote out our spiritu∣all enemies by degrees. Let vs not therefore looke to be freed wholly from tentations, but know, that it is profitable for vs to be exerci∣sed vnder them: And let vs be sober and watch, seeing our aduersary the diuell, as a roaring Lyon walketh about, seeking whom he may deuoure, whō if we resist stedfast in the faith, he will flie from vs, 1 Pet. 5, 8, 9. Iam. 4, 7. Let vs put on the whole armour of God, that we may be able to stand against all the assaults of the diuell. And let vs remember, that he is resisted and driuen away, not by any superstitious crossing of our selues (which is no armor of proofe) but by faith, & by prayer proceeding from faith, which are of great force and effect.